Sect. 1.

THe first thing to be done in Repentance is this, that the carnall man la­bour to haue the true knowledge of his owne estate, the which (as it is in all other things) neither could be conti­nued, if it were good, nor can bee amen­ded, being now amisse, vnlesse it be fully and throughly knowne. And therefore we must endeuour in the first place to bring this our Nicodemus to know himselfe, to wit, how he standeth in respect of God and his fauour, whereon his good estate doth [Page 2] wholy depend. For as the good estate of a subiect or seruant consisteth in this, that he liuing in the fauour and good liking of his king, or maister, procured by his loial obe­dience & faithful seruice, is free frō al euils and iniuries, and enioieth all things either needfull, or pleasant: so the state of man be­ing pure from sin, is good & happie: other­wise, if by sinning, & rebelling against god, he incur his displeasure, most wretched & miserable. But what? doth not man knowe himself? how cā we suppose y^t he who knoweth all things, is ignorant of his own estate, especially seeing this knowledge is most proper and pertinent vnto him, For, none knoweth the things of man, but the spirit of man which is in him. Surely, as the eye of the bodie, although it beholde all other things, yet it can not see eyther it selfe, or some other partes of the bodie, euen those which are nearest vnto it: so it fa­reth with the mynde of man, the eye of the soule, it raungeth ouer the whole worlde, aboue the highest heauens, and beneath the bottome of the earth, and yet it is a straunger at home, most igno­raunt of the owne estate, as the manifold doubts, cōtrouersies, and cōtentions, which haue from time to time troubled the heads, [Page 3] schooles, and bookes, not onely of Phi­losophers, but also of learned Diuines, about the originall creation, substaunce, infusion, infection or corruption, and se­paration of the soule, do plainely testifie. Yea, in the soule of man, nothing is so vn­knowne to man himself, as that which both of it selfe, and to all others is most appa­rant, and conspicuous, as are the spots in a mans face, to wit, the wants, infirmities, and enormities of it. This cōmeth to passe; by reason of that self loue▪ engrauen by na­ture in man, and in all other things, by the which it cōmeth to passe, that as he is better affected towards himselfe, thē to any other thing: so, (the iudgement following affec­tion) he thinketh better of himself then he ought to do, being vnwilling to heare, and vnable to conceaue anie thing, tending to the disgrace of himselfe, especially of his soule, wherein his excellencie dooth con­sist. And therefore, as Philosophers, know­ing that men are altogither ignorāt of their owne faults and vices, set this precept& Nosce seipsum, in the beginning of their morall institutions: so the first lesson, which a diuine is to teach, and a Christian to learn is this, know, and acknowledge the sinful­nesse of thy soule, wherof, of thy selfe thou [Page 4] art altogither ignorant. And surely so it is: for although the soule of man bee so wholy infected with the leprosie of sinne, that there is no cleane part or piece from the top to the toe of it, yet it seemeth to it selfe most pure, beautifull and glorious, as by the receiued opinions of perfect inherēt righteousnesse, iustification by works, me­rit, of pure naturals & free will, doth plain­ly appeare. Reuel. 3.17. Thou sayest I am rich, and am enriched, (the one by nature, the other by freewil and industry) and haue need of nothing, and knowest not that thou art wretched, miserable, poore, blinde and naked. These are the opinions, & conceits which al mē haue of themselues, thinking far better of thēselues in euery respect thē they shuld do: yea, the errors before named, as they are natural to man, so they haue place cōmonly in most, if not generally in all carnall men, who, howsoeuer perhaps for cōpany and fa­shions sake they make profession of the cō ­trary truth, yet in their minds they hold the puritie of mans nature, thinking it no more corrupt, then it was created by god, & then it was in Adam, during the time of his inno­cēcie: yea, that it is impossible to shew how possibly, either his nature shuld be corrup­ted, or his corruption deriued to his poste­ritie. [Page 5] Yea, thinking it to be the most ex­cellent nature, or little inferior or different frō it: wherof it commeth that they do so v­sually resemble the diuine nature vnto it: honoring, fearing, worshipping, trusting & inuocating it as god, yea, ascribing to it what soeuer is glorious in god, making saints of sinful men, & gods of saints, wheras in truth it is not only not most excellent, but euen very base and meane: not onely corrupt in sinfulnesse, but euen filthy and loathsome, not weake or sick, but dead and rotten, not happy, but of all natures (if wee except the the diuel & his angels) the most wretched & wofull. Likewise for outward actiō, he thin­keth y^t those works which haue any shewe of goodnes, although they be neuer so im­perfit, corrupt and hipocriticall, are merito­rious before god, yea, to be a sufficiēt price of eternal saluation, both for himself, & al­so for others. For meane & ordinary sins, he thinketh them venial, & light offences, not to be accounted, or auoided: his good mea­ning is as good as perfit holinesse, his owne righteousnes perfite and absolute: yea, this blindnes and ignorance of their own estate appeareth, euen in the natural gifts of men, who vsually iudge themselues of all other the wittiest, most wise, and most worthy of [Page 6] honour, although there bee no such cause: yea, althogh they be most simple, & vnlear­ned, yet they are as stifly addicted to their owne opinions and fashions, as they who haue the surest ground for their actions, & course of life. In these & other like respects, our naturall blindnesse is to be considered, and so to be applied to our spiritual estates, in respect whereof, this blindnesse is grea­test and most hurtful.

Sect. 2,

BVt how shall wee bring the naturall man to see his owne sinfulnes? Surely, [...] by setting before his eyes the glasse of the morall law, wherein if he will open his eies (for of himself by nature he hath some knowledge of good and euill remaining in his minde) he may see himself to be a most vgly and filthy leaper, defiled in nature, soule and bodie, in minde, will and affec­tions, in worde, deed, and in all his actions, with all maner of sin. The which exercise of comparing the puritie of the law of god, to wit, the obedience commanded in it, with the sinfulnesse of their owne soules, and the sins of their liues, we do earnestly cōmend vnto all those who desire to walke [Page 7] aright in this way of repentance, leading to regeneration, and saluation. And not only to consider the bare wordes of the tenne commandemēts, the whch being of set pur­pose made short & cōpendious, for memo­ries sake, do onely mention the principall duties, & forbid grosse and capital sins: but also to learne the meaning of them, by rea­ding, marking, and remembring those ma­nifolde expositions which are made of the sayde commaundements, both by Christ himselfe, the head doctour of the Church. Matth. 6. and also by his Ministers, in their wrytings, according to the measure of grace receaued from him. In the which thou (who soeuer thou art, that takest in hande this happie worke of Repen­tance) shalt see the greate varietie and multitude of thy sinnes, thy originall sinne (which is the totall corruption of thy na­ture, prone to all euill, and abhorring from all goodnesse) and thy actuall sinnes, thy inwarde sinnes, to witte, the wicked, vn­iust, and filthy motions of thy minde, will, and affections: and thy outwarde sinnes, to wit, thy vaine, foolish, and filthy talke, thy lewde behauiour, dishonourable to God, and iniurious to thy brethren, thy sinnes of ignorance, and thy wilfull and [Page 8] rebellious sins committed with a high hand and obstinate purpose, and a shamelesse face against God and man. The sins of thy youth, and the sins of thy ripe age, thy smal sinnes (although the least may be counted great, in that it bringeth vvith it the endles wrath of God) and thy hainous and horri­ble sins, as are atheisme, idolatrie, periurie▪ murther, incest, and adulterie: all these and many other sorts of sins, thou shalt find in euery one of the ten cōmaundemts, and in euery part of thy bodie & soule, if it please thee to take the paines (for it wil be a pain­full and greeuous peece of worke, painfull indeede for the present, but ioyfull in the ende) to ransacke the secret corners of thy sinfull soule, and to search euen to the bot­tome the festered sores thereof: yea, to lay open before God and thy owne con­science the story, chronicle, & day booke of thy life past, by calling to minde the course of life which thou hast followed, and to examine it without flattery or par­tialitie, by the straight line of the law and word of God. In the which examina­tion there must great care be had, that we bee not blinded by any meanes, and so made corrupt iudges, as namely by an o­pinion and conceit of our own good parts, [Page 9] of nature, our vertues gotten by good edu­cation and industrie, our good works which we haue done to God, and to our brethe­ren, how many waies, and with how great charges we haue maintained learning, set forward religion, serued God, and releeued the poore. These conceits, if they runne in our heades, they will blinde our eyes, and so ouershadow all our sinnes, that wee shal iudge and pronounce our selues not sinfull, but holy, iust, and innocent. And then especially this commeth to passe, when as we compare our selues with those who are more sinfull, and in some respect notori­ously wicked: then the opinion of our owne holinesse, which before was doubt­full, is put out of all controuersie, and wee not onely exempted from the ranke and state of sinfull men, but euen canonized Saints in our owne conceits. This delusion of the diuell and vanitie of our mindes, we haue notably painted out vnto vs in the ex­ample of the Pharisee Luke. 18.11. The Pharisee stood and prayed thus: O God I thanke thee, that I am not as other men are, extortioners, vniust, adulterers, or as this Pub­lican. There is the second delusion, nowe followeth the first, of good works: I faste twise in the weeke, I giue tithe of all that I pos­sesse. [Page 10] But this mischieuous errour, by the which many mens repentance is nipt in the head & broken off in the beginning, must be remoued, by knowing and considering, that other mens sins will condemne them­selues, but cannot iustifie vs, that in sinful­nes we are as far & further beyond others, then we are short of them, and that our good deeds though neuer so many & glo­rious, comming from the corrupt fountain of an irrepentant and vnbeleeuing heart, are accounted sinnes before God, as the scripture teacheth vs, Rom. 14.23. yea, as defiled and filthie clouts, loathsome and abhominable in his sight. And further, that they comming (as our owne consciences knowfull well, and as others haue suffici­ent ground to suspect) not from any man­ner of loue, either to God or man, but from selfe-loue, pride, and vaine glorie, we intending & desiring nothing but onely to purchase vnto our selues credit & cōmen­dation in the world, deserue not to be com­mended, but to be abhorred euen of men.

This fight of sin consisteth in knowing two things. First our selues to be so sinfull as we are indeed, secōdly, that in regard of our sin we are vnrighteous in the sight of God. Mans sinfulnes is this, that wheras he [Page 11] ought by the lawe of God to be holy and pure in nature, soule and bodie, hee is in all these respects wholly corrupted & defiled with sin. His natural sinfulnes consisteth in this, that he is of himself by nature, without any outward tentation, allurement, or per­swasion, inclined to euill, & altogether vn­able to do good. The inward sinfulnesse of the soule is, in that all the secret motions of it, which should be onely toward God, and the doing of that which is agreeable to his law, are altogether from Godward, and toward sin and disobedience. These (how­soeuer some thinke & teach them to be no sins) yet God doth account otherwise of them, & so must this our repentant do. For why? as god is a spirit, so he wil be worship­ped and serued not onely outwardly in bo­dily actions, but also inwardly in the spirit and soule: and abhorreth the secret filthi­nesse of the soule, as much as the outward and apparant filthinesse of the bodie, the one being as apparant & manifest to him as the other. Thus we must esteem the cor­rupt thoughts, lusts and concupiscences of the soule as sins, that so we may see & ac­knowledge the multitude of our sins to be greater thē the haires of our heades. And lastly, for our outward actions, y^t we be not deceiued w^t any opinion of our good works [Page 12] the perfitnesse, number, excellencie, and merite of them, but rather thinke & know that as sauory water cannot come from a stinking puddle, or sweete fruit from a sow­er roote, no more can any one good worke come from an vnregenerate man, from a corrupt and sinfull soule, who although he giue his bodie to the fire for the profes­sion and maintenance of the truth, and all his goods to the poore, in a tender compas­sion of their miserie, yet hee being desti­tute of faith, loue, & the rest of the parts of regeneration, dooth not by these workes please God, or fulfill his lawe. For that, where they are fewe and seldome perfor­med, they should bee continuall, where they should be done onely for Gods glo­ry, they are done onely in vaine glory, and in desire of the applause of men, or which is worse, in a presumpteous opinion of me­riting saluation at the hands of God, if not in hypocrisie or in some euill and wicked intent. How much lesse then can we think that our vnlawfull actions forbidden and condemned by the law and word of God, are any way veniall or iustifiable. The o­ther part of the sight of sinne, is to know, that by it we are made vniust and vnrigh­teous, not onely by a sinfull and wicked [Page 13] life, but euen by one sinfull action: not onely by great and grieuous crimes, but e­uen by the least offences which wee com­mit: not onely by outward sinful actions, but euen by the most secret motions of our corrupt minde and will: not onely by these actuall sinnes, but euen by our natu­rall inclination and pronenesse to sinne, which the yongest infant hath, and brin­geth out of his mothers wombe. For hee that breaketh any one of the commande­ments by any meanes, breaketh the whole law, and is as guiltie of sin, as he who brea­keth all the commandements. So that, to cōclude this point, this our Nicodemus, de­siring to repent, and so to be sanctified and saued, must in the first place learne vvhat sinne is, how many kinds, differences, and degrees are of it, yea, all the doctrine be­longing to this head, and secondly so ap­plie it to himselfe and his owne estate, as that hee make it as a glasse wherein to see and know himselfe to be sinfull.

Sect. 3.

Thus wee hauing brought this repen­tant to the sight of his sin, which is the first part of the knowledge of his estate, we are in the next place to bring him to the sense [Page 14] of sinne, which is the second part of it. By the sense of sinne, wee meane the know­ledge of that punishment, which is due vnto him for his sin: For most men make so little account of sinne, that although they know in their owne consciences, and will not sticke to confesse to others, them­selues to be both sinfull by nature, and sinners in the whole course of their liues: yet their sinnes are not a heauie burden or a clog vnto their consciences, not as sharpe pricks wounding and galling their hearts, but as small and light matters wherof they haue no sense or feeling: they thinke that as they themselues, so also God himselfe maketh small reckoning of it, and though he haue commanded men to liue in obedi­ence to his law, and to abstaine from com­mitting of sin, yet he is not by the commit­ting of it prouoked to anger, or to inflict any punishment vppon the offendant, as plainely appeareth by that great patience which he vseth towards men, who although generally they go on in al maner of disobe­dience and wilful breaking of his comman­dements, adding one greeuous sinne to an­other, and open contempt of him, & of hi [...] word to al, yet they escape vnpunished, & liue as merily in the worlde as the holiest [Page 15] man doth, who dare not suffer an euill thought to enter into his minde. Thus (that we may answere this prophane and pernitious error with the words of the apo­stle, Rom. 2.2) men contemne & abuse the patience and long suffring of God & are by it kept back frō repentance, the which they should know and think to lead them to repentance, in that God doth not con­found them in their sins, as he might iustly do, but suffering them to liue, giueth time of repenting: yet they, according to the obstinacie and hardnesse of their hearts, which cannot, or rather which will not re­p [...]nt heape vp to themselues wrath a­gaynst the day of wrath, and the de­claration of the iust iudgement of God. Thus God speaketh to the wicked person, Psa. 50.21. These sins thou hast committed, & I haue held my peace, that is: I did not punish thee as thy sins did deserue, wherupon thou thoughtest that I was like vnto thee, that is, that I liked and approued sinne, and was as little offended with it as thou thy selfe: But I will reprooue and punish thee for thy sinne, & so I will take this error out of thy mind. For so we are to interpret this patience of GOD, esteeming impunitie to bee the greatest punishment of all other, and [Page 16] that as the water is deepest, where it is the stillest: so where God is most silent in threatning, and patient in sparing, there he is most inflamed with anger, and purpose of reuenge: and lastly, that the fewer iudg­ments are poured foorth vpon the wicked in this life, the mo are reserued in store for them in the life to come. And yet the anger of God, and the punishments of sin, are not so deferred to the world to come, but that they are euen in this life felt of the wicked, and may be acknowledged by all men. For beside spirituall plagues, as blindnesse of mind, hardnesse of heart, im­penitencie, the adding of one heinous sinne vnto another, a reprobate sense, and a des­perat outrage in sin (the which howsoeuer they be lightly esteemed of, yea, not at all perceiued by carnall eies, yet they are of all others most fearefull, and grieuous) the cur­ses of God do euidently fal & seaze vpō the bodies, goods, vpon the wiues, children, and friends, vpon the name, memorie, and po­steritie of wicked and vngodly men, as they are at large rehearsed, and most fearefully threatened, Deuter. 28. He shall be curs [...]d in the towne, and in the field, in his basket, and in his dough, in the fruit both of his bodie, and of his land, in his kine, and in his fl [...]cks of sheep, [Page 17] in his going out, and in his comming in. And, (for breuitie sake, referring the reader to the place it selfe) the heauie hand of God shall be vppon all his actions, endeuours, and enterprises, vpon all things whatsoe­uer do any way belong vnto him: yea, al the creatures both small and great, weake and strong, good and euill, in heauen and on the earth, shall bande themselues togi­ther in huge armies against him for his confusion, as executioners of the wrath of God due vnto him for his sinne. Yea, whilest they are deferred, the expectatiō of them is more fearefull (if more may be) then the suffering of them is greeuous, and if (the conscience being seared and benum­med) there bee no feare, that state is of all other desperate and fearefull.

This part of repentance (as also all the rest) is vsually wanting in carnall men, who passe on their daye in mirth, pleasure, and securitie, and so blessing themselues in their prosperous estate, put farre from themselues the euill day: yet sometimes it may be found in them, vppon occasion ei­ther of some hainous sinne committed, or some great crosse or miserie sustained. For the first, lesse sinnes do not trouble mens consciences, or worke in them these ago­nies [Page 18] of horror and desperation: for men see­ing them to be cōmitted daily, both by thē selues, and also by others, without anie punishment, make no reckoning of them. But as for hainous and extraordinarie sins, as murther, incest, adulterie, oppression, and such others, which all men condemne, and fewe commit, these are not so easely swalowed ouer, but do often leaue behinde them a pricke in the conscience, and feare of punishment. But especially this com­meth to passe, when as togither with anie such sin, some outward misery doth concur, the which will easely put a man in mind of his sinne, and in feare of further punish­ment: hereof it commeth that this sense of Gods wrath due to sinne, is oftnest seene in the tyme of some daungerous sickenesse threatning death, in the which manie are brought to see and acknowledge, both their sinne, and the desert of it, who as long as they enioyed their health, liued in sense­lesse securitie, and Atheisme. This vse wee are to make of all those miseries and euilles which befall vs, gathering by the smart of them, what the anger of God due vnto sinne is, which bringeth with it, not that onely, but all other plagues and torments. And ghessing by that [Page 19] sorrow, and those euils and iniuries, which wee sustaine at the handes of men, howe fearefull a thing it is to fall into the hands of God, and by that paine of bodie, and griefe of minde, wherewith wee are afflic­ted for a short time, what it is to liue for euer in paine and griefe.

Sect. 4.

THe last thing, which this repentant is to learne, and knowe, as touching his owne estate, is this, howe vnable hee is of himselfe, or by any meanes which hee can vse, to free himselfe, eyther from his sinne, or from the anger of GOD due vnto it For there is no condition so mi­serable, but that the hope of amending it (if there bee anie) will asswage the paine and griefe of it. But in this case, there is no hope, and therefore no comfort left to man, to whom it is altogither impos­sible, if hee respect himselfe, or any thing that any creature can do in his behalfe, ey­ther to shake off his naturall sinfulnesse, or to escape the punishment of eternall death belonging vnto it. For the former of these two, a carnall man may foster in his minde what conceytes hee will of his [Page 20] owne excellencie and naturall strength, supposing himselfe to bee, although per­haps for the present, both outwardly wic­ked, and inwardly sinfull, outwardly fil­thy, and inwardly vncleane, yet able at his own pleasure to purge himself both frō the naturall corruption and from the outward act of sin: but the truth of Gods word tea­cheth the contrarie, to wit, that sin being by the fall of Adam made naturall to man, cleaueth vnto him as vnseparably, as the skin doth to his body, and as the spots to the skin of the leopard, which hauing their ori­ginall in the bones, marrow and most secret parts, cannot by any force or deuise be gotten out. He may indeede by his na­turall strength represse the rage of it: hee may prune and loppe it, cutting off the su­perfluous boughes and branches of it, yet the roote, yea, the whole bodie of it will re­maine vnmoueable in the secret parts of his soule, & send forth plentifull fruit in all the parts and members of his bodie at one time or other, as occasion is offered, as hath beene declared more at large else where. Likewise, for the punishment due vnto sinne, that can no way bee auoyded, not by hiding our selues in some secret place from God, for whether shall wee go [Page 21] from his presence who is euery where? hee is in heauen, and in hel, in the towne, and in the desart, he seeth as well at midnight, as at noon day. Psa. 139. If we say to the hu­gest mountains, fal vpon vs, and couer vs from the presence of him that sitteth on the throne, & from the wrath of the Lambe. Reue. 6.16. yet the eyes and hands of God will pierce tho­row the highest hils and the hardest rocks, for they laide the foundations of them. But we hope perhaps to escape punishmēt, yea, though we cannot eschew his presence, & that by meanes of the great mercy and in­dulgencie of God, who delighteth not in the misery, anguish, and confusion of men, but in their saluation and happie estate, and therefore will no doubt bee easely entreated by the humble sute and pittifull mone of men, to pardon their sinnes, and if not to bestowe vppon them the crowne of eternall glorie, they hauing not deser­ued it, yet to remitte the punishment due vnto their sinnes. Thus doo many men imagine of God, and thus they imagin him not to bee God, who as hee is mercifull, so also he is iust: yea, hee is as iust as hee is mercifull, being in both respectes infi­nite, and therefore equall. And there­fore it is no lesse impossible that GGD [Page 22] should remitte the punishment due vnto sinne, then that he should do that which is contrarie to his owne nature. If it be here asked, how then doth God shew mercie on the elect: we answer, that he doth it not by remitting the punishment of their sin, but by taking it vpon himselfe, euen by puni­shing their sin in his owne person: and ther­fore there is no hope of impunitie left for the carnall man, but a fearfull expectation of wrath, the which although perhaps it bee in part deferred for a time, yet assured­ly the day of iudgement, and of vengeance will come at length. Thus we haue brought this vnregenerate man to the sight or true knowledge of himselfe, and of his owne estate, to wit, the knowledge first of his sinfulnesse: secondly, of the punishment due vnto his sinne: and thirdly, of his im­potencie, or inabilitie, of mending this his euill estate. This is the first part of Re­pentance, and may fitly bee called by the name of the whole, to wit, Repenting, fore­thinking, or rather after thinking, and an after minde. For, in steade of that fonde conceate, which he had of his owne puri­tie, righteousnesse, and happinesse, he now seeth himselfe to be sinfull, guiltie of eter­nall death, and subiect to all maner of pla­gues, [Page 23] miseries, and curses, both in this life, and for euer in the life to come. So that now he is in the same case with the Iewes, Act. 2.37. who being pricked in their consci­ences by a sight & sense of sin: asked Peter what they should doo: the answere follo­weth in the next verse, Amende your lyues, and be baptized for the remission of sinne, and ye shall receaue the holy Ghost.

Sect. 2.

NOw further in this humiliation of a sinner, wee are to declare these two points: first whether it bee a worke of grace or of nature, and secondly whether it bee absolute necessitie for regeneration and saluation, or no. For the first, although it may seeme a worke of Gods spirit to haue a broken and a contrite heart, contrarie to that obstinacie, atheisme, and hardnesse of heart, which is in the wicked, yet it is a worke of nature, comming of that know­ledge of good and euil, and that conscience of sinne, which remaineth in man since his creation. For wee are not to thinke that this humiliation is that true contriti­on and softnesse of heart, which hath place [Page 32] in those who are regenerate, and whereby they do easely without any resistance or delay, yeelde to the word and will of God, being at the first mooued by his promises & blessings to loue him, by his threatnings and iudgements to feare him, and by both to obey him: onely it is a seruile feare of punishment and of the anger of GOD, wherewith obstinacie in sinne may easely and doth often concurre. But why, will some man say, if this humiliation bee natu­rall, is it not, if not in al, yet in most men, as nature is the same in all? yea, why is it in so fewe as wee see, that it is not to be found in one of a thousand, and that almost al gene­rally liue in pleasure and in senselesse secu­ritie, without any conscience of sinne or feare of punishment? We answere, that the grounde of this humiliation is, the light of nature, not being neglected & suffered ei­ther to lie dead, or to decrease daily, as it doth in most men (for then it is not able to send forth this fruit, but is at length cleane extinguished and turned into meere A­theisme) but augmented by the written law and worde of God, and stirred vp by the iudgements of God. Otherwise this light of nature cannot worke this sorrowe and feare in respect of sinne and the anger [Page 33] of God: for how can they haue a troubled conscience, who haue no conscience: or feare of God, whome they doo not know to exist, at least not to do either good or euil? Hence it commeth that this humiliation is so seldome found euen among those who professe the faith, for that they haue no sound knowledge and setled perswasion of God, but a slight and wauering opinion, & therefore no great or vehement humiliati­on, but onely are sometimes disquieted in [...]heir mindes, in their miseries, and in the committing of noto [...]ious sinnes, as euen the very Heathen are sometimes, of whom we reade, that they haue beene strangely stung in their consciences by hainous sins, and driuen by a fearefull sense and expec­tation of Gods reuenging hand, into mad­nesse, horror, and desperation. And yet wee are so to esteeme this humiliation, as that which although it bee not a proper worke of Gods sanctifying spirit, nor any part of regeneration, yet it is a step toward it, and farre to be preferred before t [...]e contrarie, Atheisme and contempt of God.

In the next place wee are to enquire of the necessitie of this humiliatio [...], whether it may be spared, or be so absolutely need­full, as that without it no rege [...]eration or [Page 34] saluation may be hoped for. We answer [...], that it is needfull: for that no man can seeke to be eased of the burthen of his sinnes by Christ, vnlesse he feele the weight of them, or to be healed by him, vnlesse hee know himselfe to be wounded and bruised: yet it is not in the same measure, and alike vehe­ment and manifest in all: neither is it need­full that it should so be. It is sufficient that the repentant haue a sight and sense of his sins, and so be, as he cannot but be, affected with sorrow and feare in respect of them, although there be not those horrible pang [...] of horror, which are in the repentance of some. The degrees of humiliation arise of these three causes: first, of the diuersitie of sinfulnesse in the repentant: for as the hea­uier the burthen is, the more it presseth down so, the mo, and the more hainous that the sinnes of the repentant be, the greater is his humiliation: wherof it commeth that those fearfull agonies of sorrow and despe­ration are not vsually seene, but where ma­ny haynous sinnes haue gone before. Se­condly, it ariseth of the diuersitie of those outward afflictions and iugdements, wher­with the repentant is punished: the which being of themselues grieuous vnto him, and some tymes such as can not be borne [Page 35] by flesh and blood, without great pertur­batiō and anguish of soule, and so being ad­ded to the inward burden of his sinnes, and of a troubled spirit (whereof the wise man asketh who is able to beare it) maketh this humiliation verie great. Thirdly, it ary­seth of the delay of grace, the which the Lord vouchsafeth to some far sooner then he doth to others, who being kept a long [...]ime in suspence, and not feeling that work of grace in their hearts, which they desine and expect, haue lesse hope of obtayning pardon of their sinnes, and so consequently greater feare in respect of the anger of god due to sinne: whereas otherwise beeing soone (some suddainly without any sen­sible humiliation, or time of repentaunce giuen vnto them) receyued into fauour, haue not the like cause of this excessiue sorrow and feare. Lastly, the degrees of hu­miliation arise of diuerse apprehensions of the nature of sinne, and of the anger of God, For as the repentant thinketh the one more or lesse haynous, the other more or lesse intollerable: so is his humiliation lesse or greater: yet alwaies (as it hath bin said) it must bee in some measure, otherwise wee haue iust cause to suspect our selues, that we are not yet in the state of grace, and [Page 36] regeneration, into the which there is en­trance but through this narrowe gate, of shame, sorrow, feare, and anguish of soule: and therefore hee that cannot remember himselfe to haue beene in this low estate of humiliation, cannot thinke that he is as yet exalted by the remission of his sinnes, to the fauour of God: but must nowe at length labor to be thus humbled vnder the hand of God: not putting farre out of his mind the euill day, and all things whatso­euer may any way vexe or trouble him, as vsually and naturally men do, but rather laying this corsiue of the wrath of god, and his sinnes committed, to his conscience, & suffering it, there euen to eate and fret a­way his heart and soule, till God in mercie take it away. Thus we leauing this poore distressed soule out of conceite with him­selfe, esteeming himselfe the most vile and and forlorne caitife in the world, & saying with himselfe: O miserable man that I am, who shall deliuer me from this body of sin, and of death? we go on to that which followeth.

Sect. 3.

THus much of the inward humiliation of the soule required in repentance: vnto the which the outward behauior must be correspondent, as we see that the apparell of men is agreeable to their condi­tion, degree, and kind of life: and therefore we must now put on this repentant a black mourning weed, that so his outward beha­uiour may be sutable to the inward disposi­tion of his mind: that as hee is in soule and conscience cast down by the sight of his sin, & the sense of the wrath of god: so he may behaue himselfe accordingly, and expresse his inwarde humiliation in all his wordes, deedes, and in the whole course of his life. But what needeth this, will some man say, considering that God regardeth not the outward, but the inward man, & wil accept a broken and contrite heart without these outward shewes and ceremonies? Yea, wee are flatly forbidden by Christ: Mat. 6.16. to weare this hipocrites weede, of outward humilitie and holinesse. When thou fastest, looke not sowre as hipocrites do, for they disfigure their faces, that they may seeme to men to fast. But when thou fastest, anoint thy head, & wash [Page 38] thy face, that thou seeme not to men to fast, b [...] to thy father in secrete. We answere, confes­sing that outward humiliation being desti­tute of the inward contrition of the heart, is not acceptable, but abhominable to god. Yea that sometimes it may bee omitted: as namely, when by vsing it, we shall incur the suspition of hipocrisie, and a desire of vain­glorie, in the which sense this prohibition of it, which Christ maketh, is to be vnder­stood, yet it is a thing which God both ly­keth and requireth, yea, which is manie wayes profitable for him that vseth it. For God will be serued, both by the soule, and by the bodie, and will haue the inward ho­linesse of the one expressed and professed by the outward obedience of the other: yea it is a thing pleasing and acceptable in his sight, that there be an agreement and con­formitie in al things belonging vnto vs: and therefore hee did in the iudiciall law forbid the Iewes, from sowing diuerse seeds in the same field, or frō making their garmēts half linnen, and halfe wollen: from mourning in a festiuall time. Nehe. 8.9. or from ioying and feasting in a time of mourning. Ioel 2.16. How much more vndecent then wil hee thinke this repugnancie betwixt the soule and the bodie, that when the one [Page 39] weepeth, the other should laugh: when the soule is humbled with sorrow and feare, the bodie should he puffed vp, and swell in ioy and pleasure: yea, this outward humilia­tion is very needfull and profitable in re­spect of the repentant himselfe: for as it is in all other partes of holinesse, the more they are practised by the bodie in life and action, the more they are confirmed and encreased inwardly in the soule: so the more that a man giueth himselfe to the vse of all the outward exercises of humiliation before men, the more doth he humble him selfe in the sight of God. Beside, this out­warde humiliation will be a great furthe­rance to another part of repentance, to wit, amendment of life, and a very effectuall meanes of mortifying the flesh, with all the corrupt lusts thereof. For it requireth an abstinence from the vse of worldly plea­sures, by the which we know, that the flesh being hartned, is made to rebel, yea, to pre­uaile agaynst the spirit of God in the rege­nerate, and in all motions tending to holy­nesse, which can be in a carnall man.

Sect. 4

THis outward humiliation must stretch it selfe ouer the whole behauiour and life of this repentant, and must haue place in all his works and deedes, for so we make it of two sorts, verball and reall: verball hu­miliation is commonly called confession, which is a readie and voluntarie acknow­ledgement of sinne, and of deserued wret­chednesse, to God, and to man. It is a no­table effect and signe of the true and vn­fained humiliation of the heart. For euery man by nature, is charie of his owne credit and estimation, very vnwilling to heare or admit from another, any thing tending to the impairing of it, but nothing goeth more against his stomacke, then that he himselfe should vtter any thing any way tending to his owne disgrace, and so as it were throwe mire on his own face. Wherof it commeth, that men do by all meanes couer and co [...] ­ceale their owne faults and infirmities, and although they cannot stoppe other mens mouthes, yet they wil be sure to keepe their owne counsaile: so that whensoeuer a man is brought to a true, plaine and voluntarie confession of his sinnes, it is vnfallible [Page 41] argument of great humiliation: and there­fore god threatning Leui. 26.40. extreame misery (in which the greatest humiliation hath place) vnto the people, saith, that the remnant of the people shall pine away in the land of their enemies, and shal confesse their sinnes.

In this respect confession is required, and hath alwayes beene performed in true re­pentance, Pro. 28.13. He that hideth his sin shall not prosper, but he that confesseth and for­saketh it. Thus Nehem. 9.2. in that publike repentance, the people were assembled to­gith [...]r in fasting, sackcloath, and earth vp­pon them, and they stood and confessed their sinnes, and the sinnes of their forefa­fathers. And likewise in the ministerie of Iohn, which was the ministery of the lawe and of repentance, more then of the Go­spell and regeneration, the people that were baptised, confessed their sins, Math. 3.6, This confession is to bee made first and cheefely vnto God, against whom all sinnes are committed, and that for the illu­stration of his glorie: for by the sinne of man the puritie & holinesse of his nature is illustrated. Thus the Prophet Dauid confesseth Psal, 51. I know my iniquitie and my sinne is euer before mee. Against thee O [Page 42] Lord, I haue sinned and done euill in thy sight, that thou maiest bee iustified in thy sayings, and found pure when thou iudgest: beholde I was borne in sinne, and in iniquitie hath my mother conceaued me. Yea, this confession must be made simply, plainely, and fully, all excuses, pretences, and shifts being laide aside, without concealing either a­ny sinne, although neuer so great and hai­nous, or any circumstance whereby the hainousnesse of it may be aggrauated. Se­condly, this confession of sinne must bee made to men, whereunto our repentant will much more vnwillingly yeelde, who although he should be much more afraide and ashamed to confesse his sinne in the presence of God, who is puritie it selfe, vncapable of any maner of pollution, yet hee is more ashamed of his sinne in the sight of men, because hee is not so fully perswaded of the presence of GOD, which is not sensible. But howe vnwil­ling soeuer he bee, it must be doone, and that euen for that ende cheefely, in regard whereof he is so vnwilling to doo it. For GOD knowing that nothing is more against the mind of a carnall man, then by laying open his greeuous sinnes and offen­ces before the eyes of men, to incurre [Page 43] shame and ignominie with them, with whom hee hath daily conuersation, and to abiect himselfe, his credit and estimati­on (which is dearer to him then his life) at their feet, with whom he hath continual emulation for credit, doth (to bring down his loftie stomacke, and to haue an infalli­ble testimony of his grace and vnfained hu­miliation) enioyne this confession of sin to men.

Besides, this confession is profitable and often needfull in respect of his good that doth repent: for so by imparting to others the particulars of his state, and of those sins wherunto he is most subiect, he may receiue at the hands of his brethren a greater mea­sure of comfort, edification, and strength to resist the said sinnes, then otherwise hee could do, and be freed from many doubts and errors which do greatly trouble & hin­der him. And yet in making this con­fession to men, diuers things are to bee considered. First it must bee priuate, vn­lesse the repentance be publike, that is, enioyned by the publike authoritie of the church, for the remouing of some publike offence. Secondly, there is no necessity im­posed by the word of God of confessing sin [Page 44] to any one man, more then to another, it being left free vnto the repentant to make choise of him, or thē whō he thinketh fittest for that purpose, of what calling or pro­fession soeuer they bee. For if men haue this worldly wisedome, that they will not commit their bodies, & the curing of their bodily diseases, to any but vnto those, who are knowen to be learned, expert, faithfull, diligent, louing, and secrete (knowing that otherwise they should hazard their health, life goodes, and (in some case) their credit, how much more circumspect ought they to be in choosing this spiritual Phisician of the soule. And therefore choyse must bee made of such as haue knowledge and expe­rience in these spirituall cases, & chieflie of those that haue thēselues beene most hum­bled and cast downe by the sight of their sinnes, and haue drunke deepest of the cup of Gods wrath: as we know that Phisician [...] haue happiest successe in thos [...] cases, wher­in they haue oftnest dealt, and most of all, if that they themselues haue had experi­ence of them in their owne bodies. Thus the Apos [...]le writeth, 2. Cor. 1.4. God d [...]ot [...] comfort vs in all tribulations, that we may bee able to comfort others with the same comfort wherewith we are comforted of him. Againe, [Page 45] this spirituall Phisician, must bee gentle, tender, and indulgent toward his patient, least that by vnneedfull, and vnseasonable seueritie, he break quite in sunder the bro­ken reede. And lastly hee must in anie case be endued with such wisedome and mode­ration, as that he be able to cōceale, yea, to couer from the eyes of men, the secrete in­firmities which hee spieth in his patient, wherein if he be wanting, hee addeth one greefe and crosse to another, and is to bee accounted a miserable comforter. To such men sinne is to bee confessed: otherwise no man is bound to disclose his secret faults and sinnes to any: yea rather to be carefull in couering them, as all men are and ought to be, in couering the shame and naked­nesse of their bodies. Lastly, this confession made to man, neede not be so exact, but that many things may be concealed, euen whatsoeuer may be any way hurtfull, either to the confessor himselfe, or to any other.

Sect. 5.

AS in word, so in deede, and in the whole life and all the actions of it, this outwarde humiliation hath place: the which hauing once ouercome the soule, will easely bring vnder the bodie and all the members and faculties of it, as the King being once taken, the subiects yeeld without making any resistance. This re­all humiliation consisteth in abstaining from the vse of all earthly pleasures, the which doo any way cherish the bodie, or refresh the minde. As namely gay, gor­gious, and soft apparrell, in steede where­of wee know, that the Church and chil­dren of God in their publike and priuate humiliations, did vse to put on rough sack­cloath, a garment verie vnpleasant either for the wearer to feele, or for others to beholde: not that a Christian ought to vse any strange or insolent attire, and so to make himselfe the common by worde of of the people, and his priuate repentance publike, but onely that as much as may bee, without any publike note, hee ab­staine from braue and costly garments, [Page 47] by the which his minde might bee p [...]f­fed vp with pride, and tickled with vaine and foolish pleasures, and rather vse that graue and meane garment, which may put him in minde of that wofull e­state wherein hee standeth. Secondly, hee ought to abstaine from the ordina­rie vse of merrie and ioyfull companie, yea, to be more sparing, and to take lesse pleasure in the companie of his dearest friendes, the which all men doo account great pleasure, and some the greatest of all others. So wee reade Ioel 2.16. that in publike humiliation (vnto the which priuate must be answerable, though not a­like in all respects) GOD commaundeth the bride and the bridegrome to come out of their marriage Chamber, and to breake off that societie, which of all o­ther is the nearest, and most pleasant: As also the Apostle counselleth vs, 1. Corinthians 7.5. But especially this ab­stinence must haue place in meate and drink, the which comming nearest the bo­dy, or rather piercing into the midst, yea into the most secret parts of it, do most af­fect the soule, putting it beside al modera­tion & due regard of that estate wherin it is, yea, driuing it as a mighty tempest doth a [Page 48] silly ship hither and thither, from one ex­treame to another. For so we know that a daintie and full diet, as at the first entrance, by heating the body, it inflameth the soule stirring vp in it excessiue ioy, pleasure, bold­nesse, confidence, & presumption, so soone after it putteth it into a new temper, lul­ling it asleepe in senselesse securitie, and euen drowning it in a drousie forgetfulnes both of God and of it selfe: as Christ [...]ore­warneth, Luk. 21.34. Take heede that ye be not ouercome with s [...]rfetting & drunkennesse, and so that day come vpon you vnawares. And therefore, as all other Christians, so especi­ally this repentant ought to beware o [...] fil­ling the belly, and pampering the flesh, of being too diligent in nourishing it within, and cherishing it without: otherwise it can­not be that this his humiliation should bee effectuall, and either acceptable to God, or profitable to himselfe.

Thus much of outward humiliation, the which although it will followe euen of it self inward humiliation being vehement (for as the fountain so are the streams: yea, the greatest ioyes and sweetest pleasures, euen life it selfe is bitter to the distressed soule) yet for so much as it is seldome vehe­ment in carnall men, th [...]rfore it is carefully [Page 49] to be preserued by these outward meanes, as by continuall watch and ward, least o­therwise it escape away from vs. Yea, it is of great force (comming from a bro­ken and contrite heart) to moue the Lord to pitie, and to procure a blessing at his handes: for if the hypocriticall humilia­tion of Achab did preuaile, howe much more forcible will it be, when it is ioyned with the inward contrition, whervnto god hath made this promise, I will resist th [...] proud, and giue grace vnto the humble.

Sect. 1.

WHosoeuer desireth to haue that spirituall regeneration (without the which there can be no hope of saluation) wrought in his soule by the spirite of God, must in the first place set himselfe to seeke it with all care and diligence, by all means possible. For so it hath pleased god to saue men, not [Page 50] as dead and sencelesse creatures, vnable to moue, or to do any thing for thēselues, but rather to make them the workers of their owne saluation, by enioyning them this taske, to vse what meanes they can of renu­ing and sauing their owne soules. Wherein God hath not dealt hardly, but most rea­sonably & louingly with man▪ for if the lest commoditie in the world be worth the see­king, and he altogither vnworthy of it who scorneth or irketh to take paines in seeking it: what is more meete then that spirituall regeneration, and eternall saluation bee sought for, before they be had. Againe, we know, that God and man being now sepa­rated by sin, and as farre distant the one f [...]ō the other, as the heauen is from the earth, it is vnpossible for them to meete, vnlesse the one moue towards the other. And ther­fore, as it is meete and needfull that the in­feriour seeke to the superiour, the begger to him who is rich and liberall, the sicke man to the Phisician, the offendant to the mercifull Prince: so it is the dutie of man to seeke for remission of sinne, for spiri­tuall life, health, and wealth at the hands of GOD, the onely giuer of all good things. To this dutie the Scripture doth euerie where exhort vs. Amos 5.6. Seeke [Page 51] the Lord and liue. Matth. 6.5. Seeke the king­dome of God, and the righteousnesse thereof. Matth. 11.28. Come vnto mee all yee that are wearie, and laden, and I will ease you. And yet it is generally neglected of men, who contemning this counsaile and commaun­dement of God, and being altogether care­lesse of their owne saluation, spend all their time, strength, and wit, in seeking and en­ioying worldly pleasures: but as for this spirituall life of their soules, they neuer thinke or dreame of any such matter, as Christ witnesseth of the Iewes. Iohn. 6.26 That they sought him not for his miracles or doctrine, but because he had filled their bellies with bread. But that we may be stir­red vp to the performance of this so need­full a duty, which we owe both to god & to our own soules, we will first set down brief­ly a fewe motiues or reasons perswading thervnto, and in the second place, remoue hose hinderances by the which men are v­sually kept back frō this seeking of regene­ration & saluation at the hands of God. For the first, we shal not need to go farre for ar­guments, if that we would but consider our present estate in this worlde, the which for the most part is so full of troubles, griefes, crosses and miseries, that it maketh men [Page 52] wearie both of it, and also of thēselues, yea, to desire at one time or other to be rid of it at al aduenturs, although they know not of any better, or of any other estate▪ Yea, a litle paine of bodie, or sorrow of mind (from the which no condition can be free) marreth a great feast of pleasure and happinesse, ma­king vs forget it quite, yea, making it bitter and vnpleasant vnto vs. And if wee should suppose an earthly paradise, hauing in it the perfection of worldly pleasures, yet we must needes acknowledge the vanitie of them, in that wee are not sure to enioy them for the space of one houre, not know­ing how neare our bodies and liues drawe to their end: and if they continue long, they will of themselues waxe loathsome vnto vs. And therefore, as we account that man very vnprouident and foolish, who hauing things needfull for one or two daies, therin resteth altogether carelesse of the time to come: so wee may well iudge all carnall men more then mad, who hauing no cer­taine state of life in this worlde, no not for one quarter of an houre, do not seeke for it at the hāds of god (yea, they reiect it being offered) an euerlasting and vnchangeable state of life, ioy, glory and happines in the world to come. Let vs therfore giue eare to [Page 53] that good counsell which Christ himselfe giueth vnto vs Iohn. 6.23. Labour not so much for the meat which perisheth, as for that meate which endureth vnto euerlasting life. And Mat. 6.19. Lay vp f [...]r your selues treasures, [...]ot on earth, where the moth & canker wil corrupt, yea, where the wormes will consume your selues, but lay vp treasure in heauen, where there is no corruption to be feared,

Sect. 2.

NOw wee come to the hinderances, by the which men are staid from seeking for regeneration, and saluation: the which although they be many and diuerse, as men do diuersly conceaue amisse of the truth, yet the most vsuall of thē are errors or false conceits about this doctrine of regeneratiō. To this head we are to refer, first the igno­rance of spiritual regeneration: secondly, de­spaire of attaining it, as being a supernatu­rall, and an impossible thing. For the first. The doctrine of this supernaturall, and mi­raculous regeneration, hath beene in all a­ges, and is at this day receiued by many li­uing in the church, who cōfesse indeed that man is sinfull, & must be holy & righteous before that he can please God, and attaine to saluation: yet they think that this sinful­nesse [Page 54] is not so deepely imprinted into th [...] nature of man▪ as are the spots into the skin of the leopard, as the scripture speaketh: but rather that it may be easily shaken off, and laide aside as a loose vpper garment, a [...] mans pleasure: that it cōmeth rather by imi­tation of those with whom we liue, then by propagation frō the fal of Adam, by the par­ticular default & wilfulnes of seuerall men, who might be holy and pure if they would, then from any generall corruption of the nature of mankind: and lastly, that it is not a total spreading it self ouer al the faculties of mans soule and bodie, but onely in this, or that part, as men are by nature or custom giuen to this or that vice, some to one, o­thers to another, & as they think of mās sin­fulnes: so they do, & must of necessity think of the cōtrary holines, to wit, that man hath it in part by nature, & may haue it wholy at his pleasure by good education, moderatiō, & such other means as he may vse, without any supernaturall worke of God. Hence cōmeth, or rather foloweth of necessity that greeuous error of iustification by works, in­herent holinesse, & mans owne righteous­nes, wherwith the church hath bin hither­to, & will be alwaies hereafter infected, as with a cōmon plague & popular disease. For [Page 55] that it was a receaued opinion among the Iewes before the time of the gospel, it ap­peareth plainly both by that cōfutation of it which y^e apostle maketh. Rō. 2. & by the o­pen profession of that natiō in all ages since the time of the Gospel Likewise, that it is maintained of infinit multitudes of christi­ans at this day, it is so manifest that it nee­deth no proofe. The cōmon beliefe & con­fession of [...]earned and ignorant mē is this, that they hope to be saued by their good meaning, and good workes, but they neuer think or speake of any such regeneration as the scripture teacheth: & many of those who do according to the worde of God ascribe mans sanctification & regeneration to the grace of god, meane the naturall operation of mans will enclining it selfe to good, the which in some sense they do truly think & call the grace & gift of god. Of this opinion was Nicodemus a great Rabbi in Israel, who was amased; whē he heard Christ teach this doctrine of regeneration as hauing neuer heard of any such matter before And ther­fore when Christ taught that vnlesse a man were born again, he could not possibly en­ter into the kingdom of heauen, he maketh this carnall reply: must mē return into their mothers wombes, and so be borne againe. [Page 56] This ignorance of regeneration is the most common hinderance, why men doo not seeke after it: for how can they desire (much lesse seeke) that which they do not know? neither is it any great maruaile that so ma­ny are ignorant of it, considering first that the selfe-loue which is in man by nature, maketh him to thinke farre better of him­selfe, of his owne nature, strength, and fa­culties, then he should do. And secondly, that the naturall reason of man wil hardly admitte any supernaturall or miraculous worke, resting it selfe in it selfe, that is, in the inherent vertue, and ordinary course of naturall causes. But we are to thinke far otherwise of these things, and renouncing these greeuous and damnable errours, to learne and hold out of the word of God, that it is no lesse impossible to make the corrupt nature and natural faculties of man cleane and pure, his sinfull life and actions good and holy, or his person being guilty of sinne and eternall death, iust and righte­ous, by any meanes which either man or any creature can vse, then it is to make an Ethiopian white by washing him with wa­ter. Yea further, that no seruice of God, though neuer so solemne and deuout, no good workes, though neuer so many and [Page 57] excellent, no good meaning, though neuer so simple and innocent, no vprightnesse and integritie of life and conuersation, though neuer so great; no worldly prero­gatiue whatsoeuer, can make a man accep­table to God, much lesse partaker of eter­nall glorie, both which belong onely to those, whose natures, mindes, willes, and af­fections, it pleaseth him according to his e­ternal will and counsel to change and re­newe by the mightie power and miracu­lous operation of his spirit. To conclude, we are to looke for saluation by no other meanes, but onely by regeneration, and to seeke for regeneration, not in our selues (for that were to seeke heauen in earth, or rather in hell) or by any vertue, power, or qualitie in our selues, but only at the hands of God, to whom onely the glory both of the first and of the second creation is to be giuen, and to beware least that wee be de­ceiued with this common errour, estee­ming sinne and holines to be nothing but as morall vertues and vices, spirituall rege­neration nothing but good education or philosophicall institution, godlinesse no­thing but honest behauiour, christianitie nothing but ciuilitie, the which differ as much, as do the shadow and the substance [Page 58] of any thing. Otherwise we shall seek God where he is not to be found, and so with­out all question loose our labour.

Sect. 3.

THe second hinderance, whereby men may be, and are kept backe from see­king for regeneration is another false opinion, and conceite of it, whereby men despaire of attayning vnto it, considering either themselues to bee so wholly dead & rotten in sinne, that they cannot imagine how they should euer bee restored to the spirituall life of holinesse, or else this do­ctrine of the supernaturalnesse of regene­ration, as being a diuine and a miraculous worke. This hinderance is contrary to the former: in the one, man thinketh better, but in the other he thinketh worse of his n [...]turall estate then it is indeed: in the one he presumeth of his owne strength, in the other he despaireth of the goodnesse and power of God. in the one hee thinketh regeneration more easie, in the other hee thinketh it a more difficult matter then it is. This hinderance is not so common as the other, for there are very few that doe either know or acknowledge the doctrine [Page 59] of supernaturall regeneration. Yet it will easily follow of that doctrine for men will soone bee put backe from seeking and des­paire of attayning to that which they hear to be miraculous & contrary to nature. For so we read Ioh. 6 66. that whereas Christ taught That no man could come vnto him, & be i [...] truth his Disciple, vnlesse it were giuen vnto him of the father: And as he saith v. 44. except the Father draw him, that many of his disciples went back & walked no more with him. But the truth of this whole doc­trine we haue plainly set downe Math. 19.23.24.25.26. Where Christ hauing sayd that it is hard, [...]ea impossible for a rich man (and so for all sortes of men, although the rich, who abound in worldly pleasures are further off) to enter into the kingdome of heauen, driueth his Disciples to this despe­rate conclusion, who then can be saued? or to what purpose then should any man goe a­bout to be saued: wherunto Christ maketh this answer. Indeed with man it is impossible, but not with God. That is, although it be im­possible for any man to regenerate either himselfe, or any other, yet to God it is not only possible, but also easie: & therefore no man ought to be discoraged from seeeking or despaire of attaining it, but account it an [Page 60] easie thing) as the Apostle doth Rom. 10. where he preferreth the Gospel before the Law, in this respect, for that it teacheth a most readie and easie way of attaining to saluation, namely the beleefe of the heart, and the confession of the mouth, whereas the Lawe requireth perfect obedience, which no man liuing is able to performe. The which dissimilitude is not in the con­ditions themselues, (for they are both a­like hard, both being altogether impossi­ble, it being as easie a thing for a carnall man to fulfill the morall lawe, as it is for him to worke in himselfe true faith and confession, the which two are all one in effect) but in this, that God accompani­eth and asisteth the ministery of the Go­spell with the miraculous operation of his spirit, whereof the ministerie of the Lawe being destitute, is but a dead letter, vn­able to saue the hearer. So then, regene­ration, which in respect of the strength of man is altogether impossible, is easie in re­spect of GOD, who is no lesse able to re­store the soules of men to their first puri­tie, then hee was in the beginning to cre­ate both bodie and soule: But all the doubt is in the wil of God, whether that, as he is able, so he be willing to worke re­generation [Page 61] in euery one that seeketh it. If hee bee willing, then surely either euery one may attaine to regeneration: which is vndoubtedly false, or else very fewe doo seeke after it: the which may be greatly wondered at, that most men should be so carelesse of their owne saluation, as not to thinke it worthy the seeking. If hee be not willing to grant it to all that seek it, then regeneration remaineth as impossible a thing for man to attaine, as if it were im­possible to God to worke it in man: and men haue cause to abstaine from that, which neither themselues are able, nor God willing to bring to passe. Wee an­swere, first that it is not so easie and ordi­narie a matter as it may bee supposed, for a carnall man to seeke for regeneration and grace, the which is contrarie to his nature. Secondly, if (as it commeth sometimes to passe) he do in some sort desire it, and set himselfe to seeke it, yet he doth not per­seuer in this minde and desire as he ought, but faintly in well doing, and so returning to his olde bias, ceaseth from seeking, and looseth his labour. But let vs suppose that, which although it bee very rare, and scarse to bee founde in a whole age, yet it is not impossible, to witte, that a car­nall [Page 62] man doth set him selfe with a resolute purpose of heart to seeke for regeneration, and that in the carefull and painefull vsing of all the meanes of attayning it, he spend and end his dayes: whither is he sure to ob­taine his desire, or may happily loose all his labour? we answer, that although God haue appointed, that the carefull seeking of regeneration, should bee the ordinary meanes of obtayning it: yet he hath not so tyed him selfe to the meanes, that it should alwayes, & of necessity bring forth the effect, but hath left it free to him selfe, whither to giue good successe and a happy issue or no. Whereby it may come to passe, that a man may desire and seeke for regeneration, and yet die a carnall man, out of the state of grace and life. Yet wee are both in our selues, and also in others to hope the best. And in that hope both to beginne without despaire, and to conti­nue without faynting in the carefull see­king of grace, leauing the euent to the will and good pleasure of the almightie God. Yea further, we are to take heede, that no wrong opinion arise hereof in our mindes, as it commeth vsually to passe in men carnally minded, who in this case will not sticke to say, that God dealeth [Page 63] both vnfaithfully in withholding grace, hauing made this solemne promise in his word: VVhosoeuer seeketh, shall finde, and whosoeuer knocketh, shal haue the dore of grace sette open vnto him: and also, vniustly both in punishing him for the want of it, whom hee knoweth to haue done what so euer is in the power of man for the a [...]tayning of it, and also in not recompencing his painefull endeuours, by graunting his re­quests, and giuing grace. We aunswer, that God in withholding his regenerating spirite, the worker of grace from men, doth them no manner of wrong: for his graces being his owne, it is lawfull for him to doe with them what he list. He was not bound in the beginning to create man in naturall life and holinesse, how much lesse then is he now bound to restore those bles­sings vnto him, hauing so vnthākfully, wil­fully, & rebelliously depriued him selfe of them. As for Gods promise (the which we confesse is to be perfourmed to those who are vnworthy of fauor, for otherwise mans vnthankfulnes should make God vnfaith­full) howsoeuer they are propoūded in ge­neral terms, yet they be [...]ōg to the elect only to whō God doth perform thē to the full. As for the reward due vnto the painefull [Page 64] seeking of grace, man when he hath taken the greatest pains in this behalfe, hath done but dutie, nay he hath not in any measure done his dutie: for one regenerate (much lesse a carnall man) cannot seeke for grace, so as he ought, and therfore when he hath done all that he can, he is but an vnprofi­table seruant. But besides all this (so endles is the mercie, goodnesse, and equitie of God, yea, so great is his desire to make him selfe manifest to all men in these respects) that it pittieth him to see any thing made frustrate of the expectation in any good endeuours, that rather then he will not do good, hee will do it to those who are euill, and that rather then he will seeme vniust in not rewarding that which men doo falsly thinke to be good, and to deserue good, he will (in some sort, not in truth, for it is law­full for him to bestow his blessings on whō he will, euen on the wicked) be vniust in re­warding men for that which hee knoweth to be sinfull.

Thus this carnall man in seeking grace, doth not either loose his labour, or lacke his reward: for by this meanes, he doth not onely purchase vnto himselfe temporall blessings at the hand of God: but also e­scapeth those fearefull plagues, which are [Page 65] powred on wilfull and obstinate sinners in this life; as wee reade. 1. King. 21.28.29. that Achab. did by his hypocriticall humi­lation, yea, that grieuous damnation, which abideth them in the life to come. As for the guilt of eternall death, it is madnes to ima­gin, that it should by this meanes be auoi­ded, seeing it is procured by these, and the best actions of a carnall man, the which comming from a corrupt fountain, cannot but be sinfull and impure.

Sect. 4.

ANother hinderance of seeking regene­tion is another erroneous opinion cō ­ceaued of it, to wit, presumption of the power & goodnes of God. It is to be seene in all those, who thinke that God will in his good time worke grace in thē, although they themselues take neither care nor pains about any such matter, yea, although they go a cleane contrary way, liuing in all ma­ner of sinne, and altogither carelesse of the meanes of their regeneration and saluation. To this we answer: first, cōfessing that god, as he alwaies can, so somtimes doth, worke [...]e [...]eration without any meanes, euen in [...]l [...]se wh [...]neuer thinke nor dreame of any [Page 66] such matter, and haue not so much as either the knowledge, or yet a desire, either of grace, or of saluation, being, as we read, R [...]. 10.20. found of those who did not seeke him, and made manifest vnto those, who did not so much as once aske for him, as we may see plainly in the said Apostle, who found God, & grace, when as he did not only not seeke or follow them, but also flie as farre off from them as hee coulde. Thus regeneration is com­pared to a treasure, lying hid in the fielde, and beeing founde by him who looked for no such thing in that place. And thus wee neede not doubt, but that many com­ming to heare Gods worde, for fashions sake, or in a wicked desire of hindering it, and hurting the professours of it, haue bene of a suddaine wonderfully conuerted, and effectually renued. Thus it pleaseth God sometymes to worke regeneration with­out any meanes, that it may bee seene to come, not from anie vertue inherent in the meanes, but from the powerfull ope­ration of his spirite: yet this is not his ordinarie, and vsuall manner of working, according to the which hee doth nothing without some kinde of meanes, no not in miraculous and supernaturall actions, wher­in the meanes doth not helpe forward the [Page 67] matter any iot, but onely is vsed for a shew or colour, to hide the immediate working of God, whose glory it is to ke [...]pe himselfe, his counsels, iudgements, and manner of working, secrete and hid from the eies of men, as we read. Pro. 25.25. Thus he healed N [...]aman by washing him in Iordan, and the sicke in the primitiue church, by anoynting them with oile. And thus he raised the wi­dowes sonne, 2. King. 4, 35. from death, by laying the warme bodie of Elizeus vppon his dead and colde bodie: and thus hee healeth the sickenesses of the soule, yea, re­storeth it frō death to life, by the preaching of the word: in all which miraculous acti­ons, the meanes are not in any respectable to bring forth the effect, yet they haue in them a vertue tending to that end, wherto the effect may easely bee ascribed by car­nall and ignoraunt men. So that al­though GOD can alwayes, and dooth at some times worke regeneration with­out meanes: yet ordinarilye hee vseth meanes, the neglect or contempt where­of, is an impious tempting of God, and presuming of his goodnesse. Henc [...] it is that regeneration hath place, and is to bee found, not among the Iewes, Turkes, Moores, and other Infidelles, but [Page 68] onely in the Church of God, wherein his worde is preached, his Sacraments admi­nistred, and all other meanes of beginning, and continuing grace daily vsed: yea, of Churches professing the name of Christ, as some are more pure and sound in doc­trine, more diligent and zealous in seruing God, and in vsing all Christian exercises: so they haue oftner experience of this mi­raculous worke of God, putting his hel­ping hand to the godly endeuours of his seruants. Yea, of Christians, those who are carefull and painfull in seeking and ser­uing God, are farre lyker to attaine to grace, then they who are otherwise: euen as they are liker to retaine and recouer their health, who are carefull in vsing a competent diet of meate and medicine, then they who do carelesly distemper thē ­selues in sicknesse, and in health, nor regar­ding what things are wholsome or hurtfull for them.

Sect. 5.

THus much of the fals [...] conceats, or er­rors conceaued of regeneration, by [...]he which men are hindred from seeking it: the first, being the ignorance of spiri [...] [Page 69] all regeneration: the second, despaire of ob­taining it by any means: the third presump­tion, or a perswasion of getting it without meanes. Nowe wee come to the other hinderances, whereof (to let the rest passe) these three are most vsuall: the first is in­fidelitie, & Atheisme: the second, worldly cares and pleasures: the third, is offence ta­ken at those who professe this regeneratiō. For the first, although it may seeme a thing not to be named in the Church of God, yet many of those who professe themselues to be Christians, haue in their hearts and mindes no other religion then Atheisme, no God, but their owne bellies, no hope of any other world, then this which they pre­sently enioy. They say in their hearts, that there is no God nor diuell, no heauen nor hell, no reward for the godly, nor punish­ment appointed for the wicked, no truth in the scripture, and that it is but folly to serue God: or at the least, they do so doubt of the truth of these things, that they are not by the cōsideration of them, either moued to any good, or restrained from any euill: as the apostle writeth to the Corinthians, a­mong whom the doctrine of the resurrec­tion from death was called in question, that some of them were ignorant of god, that is, were [Page 70] meere Atheists. That this is the religion of many christians, it appeareth both by their liues & dealings, which are altogither void of conscience, and the feare of God, and also by the plaine and voluntarie confessi­on of the simpler sort, being by sickenesse, feare, hope, loue, or anie other meanes, made to declare their conscience in this behalfe. These men cannot possiblie seeke for regeneration, seeing that they make no account of eternall saluation, wherevnto it leadeth. And therefore this hinderance cannot be taken away, but by proouing that there is a God, who hath promised (and will certainly perfourme it) eternall saluation vnto all those that seeke for it, as they ought to do. But wee are not heere to take in hande the de­monstration of the principles of religion, the which requireth manie seuerall trac­tates. Yet as touching this ignoraunce of GOD (the which contayneth in it all errours whatsoeuer) it may bee refuted by as manie arguments, as there are crea­tures in the worlde, all which ioyntlie and seuerallie doo preach and make ma­nifest the Deitie, power, wisedome, and goodnesse of GOD, to all those who are not wilfully blinde, and doo not put [Page 71] out their owne eyes: not onelie to Chri­stians liuing in the Church, as in the cleare light of the word of God: by euen to In­fidelles remayning in darknesse, and in their naturall blindnesse, as wee reade Roman. 2.20. The Godheade, that is, the eternitie, and power of God, may be behelde in the creatures. For wee must of necessitie suppose some infinite power by the which they were made, and are continually orde­red and preserued: and some great king and monarch hauing authoritie ouer the whole world, and who will one day call all his subiects to account, and giue vnto euerie one according to their workes.

The greatest obiection which the minde of man maketh agaynst the God­heade, and the most forcible motiue to this infidelitie, is the inuisibilitie, and in­sensible secrecie of GOD, and of his actions, in that hee dooth not conti­nuallie shewe foorth his omnipotencie in newe and straunge myracles, his iustice in punishing sinne, and rewarding good deedes, his presence in hearing those that pray vnto him, but suffereth all things to go according to the ordinarie course of Nature, yea, (as if hee had layde aside the administration of the worlde) the wicked [Page 72] to prospe [...], and the godly to be afflicted. A [...] for the creation of the world, although in it selfe it bee the greatest miracle that can be, yet it being daily and continualle behold, ceaseth to driue men to admiration, or to acknowledge the power of God, as the common prouet be sayth, that a wonder la­steth but nine dayes. Yea, this secrecie of God is greater now in the time of the Gos­pel, and in these last ages of the world, then it was in former times, as God hath reuea­led himselfe in his word farre more clearly then he did at any time before, and as the last iudgement dooth more and more ap­proch: whereas before he did reueale him­selfe by many meanes, as namely by visi­ons, dreames, apparitions, miracles, tēporall blessings & punishments: but now in these last ages of the world, god doth not shew himself to men in any such maner, but doth hide himself frō their eies: wherby it cōmeth to passe, that many carnall men beleeuing nothing, but that which is sensible & pal­pable, come to this extreame blindnesse of mind, as to think that there is not a God in the world, or at the least to doubt whether there bee one or no: and no maruaile that this secrecie of God moue the carnall man to atheisme, when as the godly themselues [Page 73] ha [...]e oftē their faith shaken with this [...]. But both carnal and regenerate are to take heede that this roote of infidelity do [...] not spring vppe in their hearts, and make them depart from the liuing Lord: and that by considering that God doth of set purpose in great wisedome keepe him self [...] secrete, as in diuerse other respects, so espe­cially for the triall of men both elect and reprobate. For as a wise maister of a fami­ly desiring to know the disposition of his seruants, hideth himselfe in a corner, or be­hind a cloth, and there both beholdeth the vnrulinesse and misdemeanour of some, & also perceiueth the vertues of others of them, the which they would neuer haue shewed in his presence: so God doth in a manner absent him selfe from the world, that both the faith of his seruaunts, and the outrage of sin in the wicked ones, may be made manifest.

Sect. 6.

ANother hinderance, by the which men are withheld from seeking regenerati­on, are the cares and pleasures of this present world, by the which they are so en­tangled and euen wholly possessed, that they haue not leysure so much as once to [Page 74] thinke on their saluation, or any meanes of attayning vnto it. The cares of the world hinder those, who haue not attay­ned to so good and settled estate as they desire, who thinke that they may lawful­ly deferre to prouide for their soules, vntill they haue prouided sufficiently for their bodies, about the which they are so con­tinually busied, and employed, that they cannot afford any time to thinke (at the least not seriously as they ought to doe) on God and godlinesse.

Thu [...] men excuse them selues for not comming to Christ Luc. 15.17. One can­not come because he hath bought a farme, the which hee must of necessity goe and see. Another, because he hath maried a wife. The third, because he hath bought Oxen: but these men take a wrong course, and as wee say, set the Cart before the horse: For they should First seeke the king­dome of GOD and the righteousnesse there­of, and then all these things would bee easie vnto them: that is, gotten with great faci­lity and in great aboundance, Math. 6.33. and that by the secrete and wonder­full blessing of GOD, who giueth tem­porall blessings also to those that seeke for spirituall graces at his handes, as hee [Page 75] gaue to Salomon not onely wisedome and knowledge, which he asked, but also great riches, honour, and worldly glory, as a­mends, yea as a reward, because hee had in his cho [...]se preferred wisdome before earth­ly blessings. Wee doe not deny but that men may lawfully, yea must of necessity, haue care of their temporall estate, yea so much the greater, as it is worse and more vnsettled: For if the body perish for want of things needfull for it, how shall the soule be endued with the life of holinesse? see­ing that as the tree falleth, so it lieth, and he that dieth a carnall man, cannot rise spi­rituall. But this is our meaning, that wee doe not (as vsually men doe) so suffer our selues to bee ouerwhelmed with the cares of the world, that we neglect and forget to seeke after God, but that in all wants, miseries, and troubles, in all conditions whatsoeuer, our chiefe care, study, desire, and endeuour bee sette vpon those things which concerne our eternall saluation. For if we be in good estate, in respect of tempo­rall things, we may the more freely serue God, if distressed we haue the more need to seek to him. Yea we are to suffer rather our bodies to pine away for want of food, then our souls to cōtinue in the state of sinfulnes [Page 76] and of death. For what profiteth it a man to winne the whole world, if he leese his own soule. But if the soule bee once endued with the life of holinesse, the body may well sleepe for a season, but it cannot possibly die for e­uer. And therefore let vs alwaies remem­ber those heauenly sayings vttered by Christ Luke 10.14. Martha, Martha, thou carest and art troubled about manie things but one thing is needfull: Marie hath chosen the better part, which shall not be taken from her. Likewise for worldly pleasures, as the see­king so also the enioying of them being now got, is a hinderance to the seeking of regeneration: For although in all likely­hood, men hauing the world at will, and being euen glutted with the aboundance of worldly pleasures, should learne by ex­perience that which reason could not teach them, to wit, the vanity, vncertainty, and loathsomnesse of them, and so be driuen to seeke for some pure and permanent happi­nesse, yet they make no such vse of prospe­rity, but the more they haue, the more they desire, enlarging their appetite, and inuen­ting daily new and freshe pleasures, as the Prophet describeth them. Amos 3. They put farre from them selues the euill daie, and approach to the pl [...]ce of iniquity, they lie and [Page 77] stretch them selues vppon Iuorie b [...]ds, eating Lambes from the fl [...]cke; and Calues out of the stall: They sing to the sound of the Viole, and inuent to themselues instruments of musick, like Dauid: they drinke wine in bowles, and annoint them selues with the best ointment, but neuer thinke on the affliction of Ioseph, or yet on their owne saluation: Thus doth aduersity and prosperity, want and and aboundance hin­der men from seeking after God, whereas miseries and crosses should driue men to God, the only giuer of all good things: and temporall happinesse, should put them in minde of true and eternall happinesse in heauen.

Sect. 7.

THe last let, by the which men are hin­dered from seeking regeneration, is offence taken at those, who doe pro­fesse them selues to haue attained vnto it, and to be those in whom this supernaturall and miraculous worke of grace is wrought by the power and finger of God. These men doe often incurre the mislike, anger, and hatred of others, insomuch that not on­ly their persons, but also their profession becommeth odious vnto them. The causes of this offence are these. First, the diuersity [Page 78] in iudgement, affection, disposition, in words, deeds, behauiour, and whose cours [...] of life, whereby they differ from others, somtimes of necessity as in matters of con­science and impo [...]tance, somtimes in light and indifferent matters, wherein they might much better agree and ioyne with them. Another cause is the contempt ey­ther true or supposed of vnregenerat men, as of those who are in a most wretched e­state. For often they who professe this re­generation, doe either thinke too hardly, and vncharitably, or else vtter vnseaso­nably and indiscreetely, what they truely thinke of others. Yea although they doe not offend in these respectes, yet men of lewd behauiour, and dissolute liues will (& not without cause) thinke that those who liue iustly and vprightly, haue a base opi­nion of thē: by the which means, it cannot be but that their affection should bee alie­nated from them. Lastly, euen those who haue receiued grace frō God (much more they who make profession of that grace, which they haue not) haue in them manie wants and infirmities, yea sometimes great vices and sins, by the which they do iustly incur the offence of men. By these and such other means, it cōmeth often to passe, tha [...] [Page 79] carnall men conceiue such a mislike of those that professe regeneration, that they cānot abide to hear of it, or of any means tending vnto it. For the remouing of this hinderāce it is the part of al those, who haue receiued this great fauor at the hands of God, to be renued by his spirite, to vse all diligence in not giuing offence either to Iew or Gen­tile, to Christian or Infidel, to one or other, and so not to make so excellent a thing as regeneratiō is (it being the only miraculous worke of God which hath continual place in the Church) to bee euill spoken off. But forsomuch as when they haue done all that they can, offēce wil be taken where it is not giuen, and for that we haue not to deale in this treatise with mē already regenerat, that wee should shew how they may liue with­out giuing offence: therfore leauing them, we wil come to the vnregenerat man, who is offended by thē, and by this offence hin­dred from seeking regeneration. To whom we are to commend that wisedome, which staieth men from being caried headlong in affection, against any persō or cause what­soeuer but especially against those things which haue in them any likelihood of reli­gion, as Gamaliel appeased the Iews. Act. 5, 38.39. yea, that wisdome which techeth vs to [Page 80] [...] a difference betwixt the persons and [...]he causes of men, and not suffer our iudge­ments [...] weighing the goodnesse of the one, to [...] blinded and forestalled by anger, loue, hatred, or any other affection, which we beare vnto the other. Yea, we are to con­sider that men whilst they liue heere on earth, are subiect to many infirmities, vi­ces, and greeuous sinnes, yea, euen they whom GOD hath made partakers of his grace and spirit. And therefore we are not in these respects to condemne or reiect that religion which any man doth professe, but to giue to men that gentle reproofe which their sinnes do deserue, and to giue to the grace of God in men that reuerence and practise which belonget [...] vnto it.

Sect. 8.

THus wee haue in some sort remooued the hinderāces of regeneration, which keepe men in their naturall sinfulnesse and securitie wherein they were before: and made this our carnall Nicodemus desirous of grace, whereof before he was altogether ignorant and carelesse. It remaineth that he put this his desire in execution, and that without delay, not deferring it from one [Page 81] day or time of his life to another, knowi [...] that there is an appointed season as fo [...] all other actions so also for this: the [...]hich if he let slip, he shall either not desire to haue it, or not haue it, although he doe desire it. But men will here obiect and say, may we not at any time both seeke and find grace? hath not God said [...]n his word, that At what time soeuer a sinner repenteth of his sins, he will put them all out of his remembrance: We aun­swere, that God indeede may alwaies bee foūd, if he be sought as he ought to be, but he cannot alwaies be sought, and therefore not found. For first we know that this our purpose of seeking God, may bee preuen­ted and made frustrat by death, the which is the full and last period of all the desires, and endeuors of men. God indeed is in the lowest hell, as much as in the highest hea­uens, but in the graue there is no remission of sin, yea no hope, or desire of grace.

Besides, let vs suppose that this carnall man that deferreth his repentaunce in this sort (as hee maketh his account, although sometimes he come short of his reckoning) doth by the long suffering of God, prolōg his daies, how knoweth he that he shall al­waies haue the word of God, & the means of regeneration, without the which God [Page 82] doth not vse to work it. Yea if he haue life and all other things needefull for this pur­pose, is he so foolish and ignoraunt of his naturall disposition, as to imagine that this desire of grace and resolution of seeking God, wil continue for euer, or for any time if it be not put in practise? This is in no wise to be supposed: for this is an vndoub­ted truth, that men generally and naturally as they grow in strength, wit, and worldly wisedome, so they grow in sinfulnesse, a­theisme, infidelity, and hardnesse of heart, being euery day further and further off from seeking God. For as drunkards do by drinking not quench their thirst, and satis­fie their appetite, but encrease the bur­ning thirst of their bodies, and the insatia­ble intemperance of their mindes, so all o­ther worldly pleasures, the longer they are enioyed, the more greedily they are desi­red, and more obstinatly preferred before God, and spirituall graces, as the Prophe [...] saith, Iere. 13.23. That it is as easie for an AEthiopian to chaunge the colour of his skin, or for a Libard to shake off the spots of his skin, as for those to do good, who are by a long custome taught the wayes and wiles of sinning.

Yea, there is far lesse hope of their repen­tance [Page 83] and regeneration, who hauing some­time this purpose of turning to God, do ne­glect and loose it, then of theirs who neuer once thought of any such matter. For it is a very vnlike matter, that a man will in his age set his affection on spirituall things, which he reiected and condemned before, when as he was lesse addicted to the world and to sin. We do not deny but that in any age (except infancy) both God may work regeneration in man, and man repentance in himselfe: yet as the bough of a tree being by the groth of many years become stiffe and strong, is now far more easily broken then bowed, so for the most part, men of age, experience, and worldly wisedome do sooner loose their liues then leaue their carnall desires, which they haue so care­fully nourished, and strengthened all their life time. And therefore wee are to know and consider, that as all other things vnder the sunne, so also this repentance hath an appointed season, which is in no case to be neglected of him, who desireth and inten­deth to walke in this way, leading to spiri­tuall regeneration and eternall saluation.

Sect. 2.

THe first step in this reformation, is the amendment of outward life, at the which this repentant must begin. For although the nearest & the surest way were to begin at the soule, in changing the vici­ous disposition of it, as at the fountaine or root, whereunto the streams and the fruite wil easily conforme themselues, yet as men deale with children and young schollers whom they teach that in the first place which is most easie to be cōceiued, althogh it be not most needfull or profitable to be knowen, so wee must propound to our re­pentant in the first place, reformation of life, as being far more easie then the chaun­ging of his inward disposition, least that o­therwise he being discoraged by the hard­nesse of the worke, faint and giue all ouer. For the which cause hee must in the first place labour to purge him selfe from those sins whereunto he is giuen, and then inure himselfe to the performance of all the con­trary christian duties: he must lay aside his old filthy rags, before hee put on new and fresh apparell, and first cease from doing euill, before hee can doe good. First therfore he hauing considered what sins he [Page 88] is giuen vnto, must make this resolutiō with him selfe, vtterly to forsake them for euer, although they bee (as no doubt they are) most sweet vnto him, whither they be for­nication and adultery, or drunkennesse and gluttony, or theft, oppression, and deceit, or lying, swearing, and periury, or any other whatsoeuer. For the which purpose he must carefully auoid all maner of occasions, and prouocations leading to these sins, by the which he is either put in minde of them, or tempted by the cōmitting of them: by the which means the weakest man that is most subiect to any sin, may get the mastery o­uer it, euen as he that is furthest from that sin, may easily be ouertaken, if hee be [...]are­lesse in auoyding the occasions of it. I [...] the sweetnesse which he feeleth in it, make him loth to part with it, let him set aga [...]nst that, (to let passe the shame of the world, the obloquy, infamy, and dishonor, which he in­curreth, being not able to lead [...] his life in ciuill honesty as others doe▪ [...] also the par­ticular hurts and discommodities follow­ing of seuerall sinnes, [...] lette these argu­ments passe, as being of little force in res­pect of that which followeth) that sense of the wrath of GOD, that fearefull expectation of all manner o [...] plagues. [Page 89] both bodily and spirituall, both temporall and eternall, that torment of a terrifying and gnawing conscience, wherewith hee is at this present distressed and cast downe, and then perhappes hee will account the sweetest sinne to bee bitter and vnplea­sant.

Thus hee hauing gotten the victorie ouer hi [...] sinne: insomuch as he is nowe able to abst [...]ine from it, must in the next place set himselfe to do those good workes and Christian dueties, which are contrarie to his sinne, that hee may haue the full con­quest ouer it. This counsaile Daniell giueth to Nebuchadnesar, in the fourth Chapter of Daniel the foure and twentieth verse, that he should breake off his sinnes by righteousnesse, and by shewing mercie to the poore: that is, that he should not on­lie abstaine from euill, but also do good, as before hee did, not onely abstaine from doing good, but also do euil: not that we can pay the debts of our sinnes to god by good workes (for a thousande good workes will not counteruaile the least sin before Gods iudgement seate) but that as by our sinnes heeretofore committed, wee haue diso­beyed and dishonoured God, so now wee are to obey and glorifie him by our good [Page 90] workes, and Christian liues: yet in regarde of our brethren, wee may and must, to the vttermost of our power, make full recom­pence.

Thus dooth Zacheus in his repentance. Luke. 19.8. promise Christ, that hee will first giue halfe his goods to the poore, in a testification of his obedience, thankeful­nesse, and faith which he had toward god, and then for satisfaction of men, restore foure folde to euerie one from whom hee had iniuriously taken any thing. Thus wee see the first part of this renouation, to wit, amendement of life, to the which Iohn ex­horteth the Iewes in his ministerie of re­pentance, saying, Matth. 3.8. Bring foorth fruits worthy repentance, or such as besee­meth them who professe themselues to haue changed their course of life, and to be conuer [...]ed from sinne to God. But our re­pentant must not stay here, for then hee plaieth the hypocriticall Pharisie, making the outside of the cup cleane, but leauing it foule and filthie within: and therefore we must desire him to trie what he can do in mending the corrupt and sinfull life of his soule, and of all the faculties thereof. This is, no doubt, a hard peece of worke, passing the cunning of any creature, and [Page 91] belonging to God onely, yet man may in some sort chaunge his soule, although not from sinfulnesse to holinesse, yet from vice to vertue, and from ignorance to know­ledge. Wherein our repentant is to la­bour, vsing all good meanes of getting knowledge and vertue. He is to giue him­selfe carefully to the reading and studying of the Scripture, and of all other bookes conteyning sounde and true doctrine, ga­thered out of the worde of GOD. Yea, although hee meete with manie poynts of doctrine, which hee cannot possiblie vnderstande, conceaue, or beleeue, yet hee is not to giue ouer, but rather to ascribe the hardnesse of them to his owne dul­nesse, and the impossibilitie of others of them, to his owne incredulitie, not consi­dering the power of God. Likewise he is to labour in chaunging the inward disposi­tion of his will and affections, framing and bending thē from euill to good, by reasons and perswasions takē both out of the scrip­ture, and also out of prophane writers, in whom we may find notable pattern, of al vertues, by the examples of Christians, and also of Infidels, of whom many haue so profited in these exercises, that they may seeme to haue attained to the perfection [Page 92] of vertue. Yea, he is to vse great seueritie towarde himselfe, in repressing the per­uersenesse and rebellion of these head-strong faculties, and that by denying vnto them the lawfvll vse of things, that so they may be farre from vnlawfull desires. To be short, hee who doth desire and seeke for regeneration must by all meanes endeuour not onely to purge himselfe from all open and grosse sinnes, by leading a life vn­blameable before men, but also from smal and secrete sinnes, by keeping a good conscience in all his wayes, in the sight of God: yea, not onely to abstaine from e­uill, but also to perfourme all Christian and honest duties, both to God and man. Yea, he must purge not onely his life and acti­ons from sinne, but also his minde from ignoraunce, vsing all good meanes to be in­structed in Religion: yea, his will and af­fections from all vices, lustes, and corrupt desires, and so, as much as lyeth in his power, to renue himselfe. And yet when he hath done all that he can, hee is but where he was, to wit, a carnall man, as dead in sinne, as any man is in his graue. Yet he hath vsed the first meanes of obtayning grace, and eternall glorie, and hath done that whereby that grieuous condemnation [Page 93] which is appointed for the wicked, is auoy­ded, and the fauour of God procured, at least for temporall blessiings.

Sect. 3.

THe second meanes of attaining to re­generation, is the ministerie of the worde, the which is the ordinarie meanes by the which God worketh rege­neration in his elect. We say ordinarie, be­ [...]use some time it pleaseth God to worke without it by other meanes, as namely by priuate reading, instruction, and exhorta­tion, by myracles, by crosses, and great hu­miliations, yea, sometimes by temporall blessings, plentifully and straungely be­stowed on men: yet the vsuall and appoin­ted meanes is the publike ministerie of his holie worde, perfourmed in a plaine and simple maner, as we reade. 1. Pet. 1.23. Being borne againe, not of mortall seede, but of immor­tall, by the worde of God enduring for euer. If it be asked, what needeth any meanes in regeneration, it being an immediate worke of God? why this meanes more then some other? why the publike ministerie of the worde, rather then the same doctrine pri­uately taught? Wee answere, to the first [Page 94] question, that as in all others miracles, so also in this, God vseth some shewe of na­turall causes, that so hee may conceale his owne extraordinarie working, as it is, Prou [...]rb. 25.1. It is a glorie to God to conceale his doings: So in regeneration (as great a myracle as any other, yea, the onely myra­cle in this time of the Gospel, continuing in all ages of it) GOD vseth ordinari­lie the meanes of his worde preached, in which respect it is a mediate worke of GOD: yet because this meanes hath not this power inherent in it selfe, in truth it is an immediate worke.

To the second question wee answere, that God for the ende mentioned, to wit, the concealing of his myraculous wor­king, vseth to vse a meanes, hauing in it a vertue, although not able to bring foorth the effect, yet helping towardes it, and of some force for that purpose, e­uen in the iudgement of a naturall man. And so in regeneration, it is plaine, that the ministerie of the word seemeth to haue (for most men thinke that it hath indeede) the power of renuing men inherent in it selfe. For thus they reason: men being en­dued with reason, may by teaching bee brought to knowledg, by force of argumēt [Page 95] they may bee perswaded to vertue and mo­deration, whereof a vertuous and honest life will easely followe: yea, there is no doubt, but that God doth ordinarily pre­pare men after a sort for grace, drawing them nearer to himselfe then other carnall men are: and therefore the ministerie of the worde is a fit meanes of regeneration.

The third poynt may verie well be made a question among those who thinke that the ministerie of the worde, hath the fa­cultie of regenerating inherent in it selfe: for why shoulde not a man learne and bee perswaded, as well by himselfe, as with others, as well at home as in the Church? Otherwise it is no question, neither is there any other answere to bee made vnto it, but onely this, that so it pleaseth God to worke by publicke, and not by priuate means. And yet no man can denie, but that it is more meete, that regeneration beeing so wonderfull and glorious a work of God, should bee wrought rather in the publike bodie of the Church, in the assemblye of those who are alreadie sanctified, then in hugger mugger, in this or that corner. So that the second meanes of attaining to re­generation, is the word of God, publikly & purely preached: not as it doth by a natural [Page 96] facultie inherent in it selfe, worke in men knowledge, obedience, and that reforma­tion and amendement of life mentioned in the former Chapter, to the which it is to be referred in this respect, but as it doth by the supernaturall power of GOD worke true regeneration in the elect. And there­fore it standeth euery one in hande, who hath any care and desire to attaine to eter­nall life, to be diligent in hearing the word of God, whensoeuer occasion serueth. As the wise man exhorteth the good husband to be sowing his seede at all houres, times, and seasons, because he knoweth not whe­ther this or that will prosper: so must this repentant take al occasions of hearing gods worde, for that hee knoweth not but that God will euen at that time which hee would bestow on worldly profites or plea­sures, bestow this vnspeakeable blessing of regeneration vpon him. God may indeede call him wheresoeuer he strayeth: but (that we may vse y^e similitude aboue mentioned) as that offendant is liker to obtaine mercie at the handes of his prince, who standeth at his very gates in his presence, attending when he will becken or call vnto him, then he who hauing addressed himselfe to come before the king, keepeth himselfe aloofe [Page 97] of, far out of his sight, so it is liker that God wil behold him with the eie of mercy, who is in his presence, hearkneth to his voice, & attendeth his pleasure, then him who is out of his sight, and employed about othe [...] matters.

Sect. 4.

THe third and last meanes to be vsed in seeking regeneration, is praier or in­uocation of the name of God, wherby this repentant seeing himselfe to bee as yet but carnal & hard hearted, as he was before, and that no meanes, either deuised by himselfe; or appointed by God will preuaile, renoun­ceth himselfe, as beeing most desperately miserable, & all meanes in the world, as be­ing vnable to effect that which he desireth, and so flieth to the onely mercy and good­nesse of God, desiring him for his mercies sake, and for Christs sake, in whom all the mercie and goodnesse of God, as the great Ocean ouerflowing the earth, doth shewe forth it selfe, to vouchsafe vnto him, the most wretched and vnworthy creature in the world, one drop of his grace, to mollifie his stonie heart, and to quicken his soule, being now cleane dead in sinne. This must [Page 98] be done, not seldome, coldly, negligently, and for fashions sake, as men vse to pray, for so men aske those things which are of no account, and which they care not great­ly whether they obtaine or no, but in all vehemencie of spirite and affection, yea, with all importunitie, wee giuing no rest, night nor day, eyther to our selues, or to God, till wee obtaine our desires. This prayer will bee of great force, as wee are taught by the Parable of the importu­nate widdowe. Luk. 18.5. and therefore wee are not to bee wearie, or faint in per­fourming this dutie to GOD, and to our owne soules, but rather to prepare our selues by all meanes (as by abstayning from the superfluous and vnnecessarie vse of meates, drinke, sleepe, worldly af­fayres, and whatsoeuer may hinder vs in this behalfe, and by considering the in­comparable excellencie of the thing wee labour to attaine for the right perfour­mance of it. The which if wee do, wee shall see and finde, that prayer is the most wonderfull thing in the worlde, able to worke myracles, yea, stronger then the strongest that is, then God himself, who (as the scripture teacheth, or rather speaketh) is by prayer forced and compelled to do that [Page 99] which otherwise he would not do. No man can by force wring any thing out of the hands of God, whose weakenesse is strong­er then men: yet, prayer in that it renoun­ceth all force of meanes, relying it self who­ly on the goodnesse of God, is of greatest force, and that by the which if wee wrestle with God, wee neede not doubt of ouer­comming of him. If men of great and loftie spirites (who to God are as fillie wormes, creeping on the earth) stand so much vpon their reputation, that (as it is recorded of the Senatours of Rome in olde time) they thinke it a great disgrace vnto them, that any man should say that hee had in vaine asked helpe at their handes, shall not God the great King of Heauen and earth, who is as able as the richest, and as wil­ling to giue as the frankest, yea, and hath as great care, (and not without cause) of his glorie, as anie man hath of his worldlie worship and renowme, thinke scorne that anie man should say, there is no help for me in GOD, I haue in vaine afflicted my soule, humbled my selfe at his footstoole, cleansed my wayes in his sight, repayred to the place of his presence, and called vpon him: there is nothing to bee hoped for or gotten at his hands.

[Page 100]Yea further, as this exercise of praier is the most readie and effectuall meanes to pro­cure this, or any other blessing at the hands of God:, so often it pleaseth God to grant grace to men, euen whilest they are asking it, to touch mens hearts by his spirit in the verie instant wherein the heart and the soule of man is in vehement and earnest prayer in a maner separated from the body and lifted vp into heauen. For euen as the smith striketh the iron while it is hote, and and fit to receaue any forme or impression: so God, although hee could imprint his grace in the coldest, hardest and flintiest disposition of the heart, yet he rather doth it, when as the affections of men are stir­red vp, and enflamed either by the mini­sterie of the word, and publike prayer (du­ring the which regeneration is ordinarily wrought in men) or else by some priuate Christian exercise, as reading the scripture and serious meditation, but especially by praying and singing Psalmes to god, in the time of the which actions, it pleaseth God somtimes to send his spirit into the harts of his elect. But it may be here obiected, that we suppose an impossible thing, to wit, that an vnregenerate man should pray, especial­ly with that vehemencie, and perseuerance, [Page 101] which wee require, as appeareth by those words of the Apostle. Rom. 10.14. How shall they call on him, on whom they haue not belee­ued? Wee answer, that this is to be vnder­stood of Infidels, who knowe not the Gos­pel: not of Christians, who may bee indued with knowledge, yea, who may pray, al­though not as they ought, and as the faithfull do.

Thus we haue commended to this re­pentant the meanes of attaining to regene­ration, wherof the first is that reformation and amendement of life, which may bee in one as not yet regenerate. The second is, the diligent hearing of Gods worde. The third, earnest and continuall praier. By the first, he addresseth himself to come to God, casting off his filthy sinnes, and putting on the new garment of a religious, iust, vpright and honest life: by the second, he standeth waiting at the gate of Gods mercy, where vsually men are receyued into fauour: by the third, hee becommeth a little more bolde, presumeth to knocke and rappe at Gods gate, where we leaue him prepared, wayting and knocking till it please God to open and let him in.

Sect. 5.

ANd yet there remaineth one point to be briefly declared, to wit, how this re­pentāt being now (as we are to hope, iudge, and suppose) of a carnall, made a spi­rituall man, may know himself to be, in the state of grace. For although regeneration beeing so great, and a totall chaunge bee vsually so euident, especially to him in whom it hath place, that hee can not doubt of it, yet it commeth often to passe by the temptation of Sathan, and that na­turall infidelitie which remayneth in them, that euen the faythfull are brought to this passe, that they knowe not what to make of themselues: but eyther thinke or at the least suspect themselues to bee in the middest of a troublesome and tem­pestuous Sea, when as in trueth they are arryued in the Hauen.

This controuersie must bee taken away by comparing our present estate with our former, and by considering that chaunge which wee feele to bee of a suddaine wrought in our selues, in the earnest per­fourmance of some Christian exercise ten­ding [Page 103] to regeneration. For wee are not to looke for it in our banquets, pastimes, sleepe, recreations, or while wee are busied about worldly affaires, but while wee heare the worde of GOD, while wee pray vnto him publikely, or (perhaps) pri­uately alone, or with others, while wee humble our selues in fasting, and vnfay­ned sorrowe for our sinnes. In the per­fourmance of the which Christian duties, GOD is by his mightie power able to turne the hearts of men which way hee lifteth, to change the naturall disposition of his soule, whom hee then calleth, making it looke towarde himselfe, which before did frowardlie abhorre from all good, and vppe to heauen, which before had the eies fixed in earthly things. Whereupon this repentaunt (for wee will yet giue him his olde name, because hee doubteth him­selfe to bee still, not a newe, but the olde man) feeleth all the facultyes of his soule, his minde, will, and affections straungely chaunged. For whereas before hee felt himselfe so hard hearted, that although he sawe his sinnes, yet hee was not greeued for them, vnlesse it were for the punish­ment of them, nowe he powreth out of his eyes Ryuers of teares, in respect of the [Page 104] dishonor, which he hath by his sins b [...]ought to the name of God. Whereas before he doubted of Gods fauor, and the pardon of his sinne, now he is vndoubtedly perswa­ded of both: and so he is now replenished with vnspeakable ioy, & heareth the spirit (not of bondage, and feare, wherewith hee was possessed) but of adoption crying in his heart, Abba father. He now feeleth himself able to withstand those sinnes wherevnto before he yelded continually at the first: to haue a delight in praying to God, and in all Christian exercises wherevnto before hee was drawn by feare of the displeasure either of men, or perhaps in some conscience of sinne in feare of the wrath of God, and a desire to auoyd it. And to conclude, hee feeleth all those parts of holinesse wrought in some measure in his soule, which are requited in the faithfull.

Section. 1.

THe first part of the Diet of the Soule, is that whereby the spirituall life of holy­nesse, and that measure of grace wherwith God doth endue it in regeneration, is maintained and continued, as we knowe that Phisitians prescribe a diet for continu­ance of health, as well as for the remoouing of sickenesse. For whereas Christ sayeth, Mar. 2.17. The whole haue no need of the Phi­sitian, [Page 2] but the sicke, and that therefore he came to cal, not iust men but sinners to repētance: he meaneth not, that any man is so holy, as that he needeth not both his owne continu­all care in watching ouer his soule, as also the continuall assistance, of Gods spirit: but that they who are sicke, or rather dead in sinne and impenitencie, haue more neede of helpe, then they who are alreadie endued with the life of holinesse. For, as it is truly said in other things, Non minor est virtus, quā quaerere parta tueri: so is it true in respect of spirituall health, the which cānot possibly be kept without continuall care, although in ex­act comparison it be easier to cōtinue either bodily, or spiritual health, where it is already, then to procure it where it is as yet wanting. Here it may bee asked, what this spirituall health is, and how any man can bee said to haue it, when as all are sinfull: we answere, that although no absolute perfection of ho­linesse, yet a state of spirituall health may be attained vnto, euen in this sinfull life, and is then attained, when as a faithfull man lea­deth a holy and vnblam [...]ble life, performing (although in weaknes & imperfection, yea in some corruption of sinne) all duties belon­ging either to God or man, and being irre­prouable in regarde of any great sinne. For [Page 3] as most men liuing are truely said to haue their health, howsoeuer that exact tempe­rature, ad pondus, wherof Phisitians dispute, cannot be found in any man, or in any age: so, absolute perfection of holinesse is not re­quired to spiritual health. But, as it is suffici­ent for bodily health, that the distempera­ture bee not so great and manifest, as that it hinder any of the naturall faculties from their functions: so if the corruption of sinne be so brideled, a [...] that it hinder not the per­formance of any christian dutie, there is spi­ritual health: yea, although this corruptiō of sinne bee so strong, that it doth sometimes bring forth some sin, and hinder in part the performance of some Christian dutie, yet if for the generall course of life the grace of gods spirit do preuaile, so that it represseth that sin, & performeth all duties, sometimes faintly, & imperfectly,, at other times fully, & couragiously, yet here is health. For so as in the body: so also in the soule we are to di­stinguish betwixt health and strength, be­twixt sicknesse and infirmitie: many haue their health who are not strong, and many whole men haue many infirmities. For ex­ample. Many are thick of hearing & sight, yet they can both heare & see, & therefore are to bee accounted whole, not maimed, [Page 4] or sicke, as we are to declare more at large hereafter. Yet it is the part of euery faith­full man to preserue himselfe not onely in health, but [...]lso in spirituall strength and vi­gour of holinesse, yea, to encrease his strength from one degree to another: the which three effects come of this first part of spirituall Diet. For first it preserueth the life of holinesse, gotten by the first act of regeneration: secondly, it continueth that strength or measure of grace whereunto wee haue attayned in the progresse of it: and lastly it encreaseth strength and grace. The which diuers effects or degrees of ho­linesse, a [...]ise of the diuers vse of this spi­ritu [...]ll di [...]t, as it is more or lesse careful­ly and diligently vsed. For as the naturall life of man may (if no outward violence come) bee preserued with the least care, cost, and paines that can be: but if a man desire to keepe his body in strength and vi­gour, there must choise of diet bee made, and care vsed, and most of all, if hee go about to augment either his stature in his young yeares, or afterwardes his strength or flesh, he must be yet more carefull, yea curious in his diet, bestowing all his time, yea great care and cost in it: So it is in spi­rituall life, the which being once put into [Page 5] the soule of man by the hand of God, will continue there euer by it selfe, although (as it commeth often to passe) the owner of it bee negligent in maintaining it, yea in a manner carelesse of it. Whereas hee that desireth to continue a whole and strong man in Christ without any sicknesse or decrease of grace, must make account to bestow great care in this worke, a [...]d farre greater, if (as hee ought) hee desi [...]e to en­crease in grace.

Sect. 2.

THis preseruatiue Diet consisteth in two things: the first i [...], to auoyde what soeuer is any way hurtfull to t [...]e soule in respect of holynesse: the other is, to vse aright whatsoeuer is good and agreeable to the nature of it. In the fi [...]st kinde, wee are to auoyde first and chiefely, the committing of actuall sinne, especially of those which are great and hainous. These are to be accounted as very poyson to the soule, many wayes impairing the holinesse of it: first, in that they seldome come alone, but accompanied with some o­ther sinne, as Lots drunkennesse brought forth incest, and Dauids adulterie, horrible [Page 6] murther. This commeth to passe diuerse waies: for as he who taketh a tast of hony, is easily drawn on by the sweetnes of it, to eat of it to his great hurt: so the pleasure of sin being once felt and enioyed, will not after­wards be easily reiected, & contemned: yea, as the Merchant venturer hauing receiued a great losse by sea, or the souldier a great wound in battaile, often become desperate, and carelesse of their owne estate: so, often­times a Christian by committing some grie­uous sinne is brought to this passe, that hee laieth aside the care and studie of holinesse, and letteth all go at six and seuen. Thus one sinne drawing on another, and two, twentie, the soule is at length wholy posses­sed and ouercome by sin, and, euen as a city or castle being taken by the enimy, yeldeth without resistance. And if by the grace of God supporting him in this temptation, he be not brought to this desperate passe, yet the committing of any one sin taketh from him, or doth greatly diminish diuerse parti­cular graces, especially affiance, hope, spiri­tual ioy, and the peace of conscience: and in stead of these, bringeth a fearefull expecta­tion of the wrath of God, and of those iudg­mēts which he vsually poureth vpō sinners. Yea, it hindreth him from calling on god by [Page 7] praier, with that cōfidence & alacrity which is meet, for that now he cannot come to him as an obedient sonne to a louing father, but as a rebell or fugitiue to an angry maister: yea, sometimes the committing of sin wor­keth the contrary effect, taking away or di­minishing the feare of God, who although sildome, for that this most fearefull punish­ment of impunitie belōgeth to the reprobate ones, yet sometimes suffreth the sins of men to go vnpunished for a time: so as it were let­ting the reines loose vnto them, that he may see, or rather, let themselues, and the whole world see, whither they would go, and what corruption is in the heart, and what infirmi­tie in the nature, euen of regenerate men. In these and many other respects the com­mitting of sin is hurtfull to the soule, and therefore with all care to bee auoyded, by him, who desireth and endeuoureth to diet his soule aright. Sinne is to bee auoyded, first, by considering the loathsome nature, the horrible parentage, beeing come from Sathan that foule spirite, the vglie and monstrous shape beeing cleane contrarie to the image of God in man, yea, to the na­ture of GOD himselfe, the fearefull fruites which it bringeth foorth, the anger of the great GOD of Heauen, [Page 8] and earth, which being kindled but a little, maketh the hard stonie Mountaynes to melt away like waxe: the dishonour of the glo­rious name of God, the vnthankefull and vngratious disobeying of so gratious and good a Father, the slaunder of the Gospell, and name of Christ, the grieuing and snub­bing of the holy Spirite of God, by whom wee are sealed vp to the day of redemption, the horrour of an accusing conscience, and that which the Apostle, Ram. 6. maketh the onely fruit of it in respect of men, shame and ignominie. These things being duly cō ­sidered, cannot but stay the most violent and raging motions of sinne: yea they are of such weight, that if they be put in the bal­lance wi [...]h all worldly pleasures whatsoeuer, (the which are the onely proctors of sinne, pleading vehemently for it before the iudg­ment seate of mans free will) they will, vn­lesse the ballance be strangely false, and the iudge palpably blinded and peruerted, wey thē downe as a mountaine would do a mol­hill, without any controuersie or compari­son. Sinne is indeede as pleasant in the mouth as is the honie combe, but it is vaine and momentanie, yea, it rotteth the bowels, bodie and soule. Secondly, sinne is to bee a­uoyded by auoyding all occasions, and pro­uocations [Page 9] of it: for as he who would not haue his house set on fire, will not willingly bring fire into any rowme where there is powder, flaxe or any other thing, which will readily take fire, so he that would not haue the lusts of firme kindled in his heart, must carefully auoyd all outward obiects, which stirre them vp, and do in a manner intise men, and euen lead them by the hand to the committing of them. The places of Scripture, which giue this good and wholsome counsaile are well knowne, Iob. 3.1. I haue made a couenant with mine eyes, and why then should I regard a mayden? And Prou. 23.31. Looke not on the wine when it is red, when it sheweth his colour in the cup: for in the end it will bite as a Serpent: thy eyes shall looke on strange women, and thy heart shall speake froward things. By keeping this rule, a weake Christian shall go on with a straight foote in the way of a Christian life, when as one indued with a far greater mea­sure of grace, neglecting it, in confidence of his owne strength, shall stumble and fall into grieuous sinnes. Yea, as one hauing a weake constitution of bodie, being in safetie, and as we say out of gunshot, is liker to liue, then the strongest man being in battaile in the middest of his enemies: so a weake man be­ing out of temptation, and auoyding occasi­ons [Page 10] of sinne, is liker to stand then he who rashly rusheth vpon the pikes, and hath ma­ny occasions of sinning, although in his minde, affection, and purpose, hee doo more abhor frō sin, & so haue a greater mea­sure of the contrary grace, then the other. Lastly, this care in auoyding sin, by conside­ring the nature and effectes of it, and by eschewing the occasions of it, ought to bee exercised chiefely in regard of those sins: & the occasions of thē wherunto we know our selues naturally inclined, to the which we are oftenest tēpted, & haue oftnest yelded: euen as men do most fortifie by art, those places of their towns & cities which are weakest by nature, & flock thither apace to defēd, where they see the enemy most busie in assaulting.

Sect. 3.

TO this head, of the occasions of sin, wee are to refer the company of wicked and godles mē, who of al other are the most for­cible tentation and allurement to sin. Other occasions are dum, and cannot pleade for their selues, but by our owne tongues, and therfore no further then we our selues think good, but these will be importunate sutors, yea, if they haue any power ouer vs, inso­lent and tirannical compellers and comman­ders, [Page 11] for so wee are to knowe that those tempters haue diuers meanes by the which to draw vs from the obedience of God, to the committing of sinne. First, their bare example, the which although it ought not to be regarded, (but onely as a spectacle of the filthines of sin, as we see in drunken mē, the beastlinesse of that sin, more plainely then we can haue it any way described vnto vs) yet it doth often preuaile with those who are weake, especially when as the per­sons of those wicked men are honourable & to be had in account, for their wisedome, learning, riches, dignitie, authoritie, or in any other worldly respect. But wee are to be forewarned, and to take heede of this, knowing that not the actions of sinful men, but the word of God is the rule according to the which all our actions are to be squa­red: and that of men, for the most part not the wisest and mightiest, but the simplest and basest are chosen by God to be parta­kers of his spirit, and presidents of godlines vnto others. Neither do these tempters stay here, being content with those who are mooued by their example to treade in their steps, but (as euery one thinking best of himselfe and his owne waies, de­sireth to haue all other like to himselfe) [Page 12] they adde to example perswasion, intrea­ting, importu [...]ity, yea, if it be in their power, by force and violence. But al these temptati­ons may & must be resisted by the power of Gods spirit, that so wee may preserue our soules without spot till the day of Christ. Yea though we be compassed in on euerie side with examp [...]es of sin and wickednesse, hauing no step free from greeuous offences & stumbling blocks, a [...] it commeth often to passe, that the godly man liueth in the mid­dest of a wicked and peruerse generation, as Lot liued in Sodome, yet we must not suffer our selues to bee carried away with these streams of wickednes, from the obedience of the will of God, nor follow the multitude to euil but rather manfully striue against al, in the profession and practise of a godly life: and as the Apostle Peter exhorteth vs, Act. 2▪40. Saue our selues from that froward genera­tion. Wherein (no question) we shall finde great difficultie▪ yea, when we haue done all that we can great hindrances, & euen an im­possibilitie of attaining that high degree of holines, which otherwise were not impossi­ble, for that the full practise of godlinesse cannot be had, but would be vnseasonable and inconuenient. This Christ teacheth Math. 24.1 [...]. Because iniquity shall abound, the [Page 13] loue of many will waxe cold: and 2. Tim. 3.1. The Apostle saith, that the aboundance of sinne there mentioned, will make Perillous times, in the which it shall be hard for Gods children to keepe faith and a good consci­ence, and themselues free from the sins raig­ning euerywhere. For as in a general distem­perature and corruption of the aire, it is hard euen for him that hath a healthful & strong constitution of body, to auoyde sicknesse, so it is in corrupt ages and places, very ha [...]d to liue vnspotted of the world. But there is nothing hard or impossible to god, who by his grace is able to preserue vs from beeing ouerwhelmed with these flouds of wicked­nes, as he did Lot in Sodom, & hath done ma­ny others of his seruants in the midst of infi­dels and open idolatours.

Sect. 4.

ANother thing hurtfull to the soule, and the holines of it, and therfore carefully to be auoyded in this spiritual Diet, is licentiousnes, which is the vnnecessarie vse of worldly pleasures, when we are not cōtent with meate, drinke, and apparell, and other things needfull: but lust after superfluous things, as the people of Israel being filled with māna, did after the flesh pots of Egypt: the which although they may be sometimes [Page 14] lawfully vsed, for that the creatures of God serue and are created not onely for necessi­tie, for then infinite things are in vaine, for a few are needful, but also for the pleasure & solace & delight of the faithful. Yet the dai­ly and ordinary vse of them is hurtfull and not to be granted or taken. First, in that it taketh away our time & care, which should be giuen to the seruice of God, to the study and practise of godlinesse, and all Christian duties frō these things, and bestoweth them on vaine and momentanie pleasures. For although wee may after a sort do both, to wit, sometimes with Mary sit at Christs feete hearing his word, & anon with Mar­tha giue our selues to worldly matters: yet wee shall finde, that this superfluous vse of worldly pleasures, will bee a great hinde­rance to those other duties, and make vs altogether vnfit for the performance of thē. We do not denie, but that a Christian may haue in some measure, that care for his soul which is meete, and withall not onely per­forme all the necessarie duties belonging to his calling and the good estate of his bo­die, yea, and sometimes walke foorth and make a vagarie into the gardens of pleasure, thereby both to satisfie the infirmitie of his flesh and fraile nature, and also to make [Page 15] himselfe more ioyfull and chearefull in ser­uing, thanking, and praysing God: but if hee haue his dayly conuersation, and make his continuall abode in them, he may indeede serue God there in some sort, but he shall finde it dangerous in respect of spi­rituall life and health: yea, as vnholsome for the soule as it is pleasant for the body. The minde and affections of a man may indeede be set on diuers things, on earth­ly and heauenly pleasures: but that which is giuen to the one, is taken from the o­ther: and the more we are affected to the one, the lesse delight we shall haue in the other: for that there is a kind of contrariety betweene the flesh and the spirit, betweene fleshly and spirituall pleasures, studies, and exercises, arising not of their owne na­ture: according to which the sēse of world­ly pleasure is euen as bellowes to strire vp in mā, loue, obedience & thankfulnes to God: as we know that God placed Adam in his creation in Paradise, a place of plea­sure, but by reason of the corruption of mās nature, which cannot vse them moderately and in due tymes, it cannot tast of them, but it will drinke of them, it cannot drinke of them, but it will bee drunke with them: yea, it will adde thirst vnto drunkennesse, [Page 16] euen an vnsatiable appetite, to the greatest, surfet, yea, when it hauing ouercharged it self is constrained to vnlode it selfe, and abstaine for a season, it will afterwards more greedily then euer it did returne to the vomit, and so wallow continually in all sensual pleasure. By this means haue many of the seruāts of God beene ouertaken: yea, it is the vsual means, by the which satan worketh in thē a decrease of holines, making them to drinke so deepe of this cup of worldly pleasures, that straitgh­way they fall into sleepe or slumber, and so forgetting themselues, neglect their soules. Besides, this licentiousnes is the next neigh­bour, and cousin germain to sin it self, which for the most part consisteth in the vse of for­bidden and vnlawfull pleasures: and therfore to be auoided as very dangerous, as it is the part of a wise man not to walke too near the brink of a deep riuer, where into if he chance to slip, there is dāger of drowning, but rather to keepe a loofe off, and so to be in safetie. So that in these respects a good dietarie of the soule must carefully auoyde this licen­tiousnes & too free vse of worldly pleasures, as wee are in many places of the Scripture counselled & cōmāded. Luc. 21.24. Take heede least at any time your hearts be oppressed with surfetting & drunkennesse, & the cares of this [Page 17] life, and so that day come vppon you vna­wares: and the Apostle writeth to the Corin­thians. 1.6 That howsoeuer all things are law­ful, yet al things are not expedient, in respect of spiritual edification. Yea, he propoundeth vnto them himself as an example to folow, in ab [...]taining from the vse of all vnnecessary pleasures, saying. 1. Cor. 9.27. I beate downe my body, and bring it into subiection, least that o­therwise I my self, who preach saluation to others, should be reiected. So that we are to hold as a most plaine and certaine truth, that as for the body, so also for the soule, a strict & sparing diet is most safe and wholsome, and therfore to inioine it to our selues, as necessary for our saluation, & that which may not be broken without offence both to god & to our owne soules. For, howsoeuer many do flatter them­selues in the doctrine and knowledge of chri­stianity, and so giue themselues ouer to the vse of worldly pleasures, yet we are to know, that it is no lesse displeasing in y^e eies of god, to vse those lawfull things, which we know to be hindrances to our saluation, then to do that which is simply and in nature vnlawfull. For as we read, 1. Sam. 15.23 Rebellion (in what thing soeuer it be) is as the sinne of witchcraft, and transgression as idolatrie.

Section. 1.

THe second part of conser­uatiue diet, is in the vse of those good things, which are agreable to the soule, and appointed by God for the preseruation of it: they are two in number, foode and exercise, by the which two, as the body, so also the soule is nourished. As for sleepe and natural rest, the which is needfull for the norishing & preser­uing of the body, it hath no place in this spi­rituall diet: for the flesh is fraile, and would soone be consumed with labor, if it had not som rest & intermission in the time of sleep: but the soule cannot bee wearied by doing good, but contrarily getteth strength by cō ­tinual labor, and is made faint and weake by rest, as the body is refreshed by it. Only it re­quireth these two things, food and exercise, of the which two, the one is the matter, the other is the form of nutrition: or thus, spiri­tual food, is that wherof holines is made: spi­ritual exercise turneth the said food into ho­lines, first of the food, then of the exercise of [Page 19] the soule. But why is food more needfull for the soule, then rest or sleepe? and why can it not cōtinue as well without the one as with­out the other? It needeth no rest, because it cannot be wearied, but it must be norished, both because it is imperfite in regard of ho­linesse, and therfore must be increased, till it come to the full stature and perfection: and also because it is dayly diminished by the corruption of sin, and therfore must be dayly repaired by conuenient food. Euen as we do daily feede our bodies, for these two endes, first, to augment them as long as they are in growth, then after that they haue come to their pitch and naturall bignesse, to re­store so much of the substance of them, as is dayly wasted away by the force of natu­rall heate. But what shall we make to bee the foode of the soule? Surely, no bodily meate, though neuer so fine and daintie: for if we eate we do not therefore abounde in grace: and if we eate not, we are not dimini­shed: neither any earthly thing: for the food of the soule is that whereof holinesse is made, the which hath the originall, not from earth, but from heauen, whither wee muste lifte vppe our eyes, and thence looke for this spirituall and heauenly Man­na: not from any creature that is in heauen, [Page 20] the which although it may be holy in it self as are the angels, yet they are not the foun­taine from the which holinesse is to be de­riued to others, and therefore wee must seeke for this foode at the handes of God, not in his nature, whereof the soule is not capable, but in some thing proceeding from him, euen in the worde of God, by the which as this spirituall lyfe of holinesse is begotten, so it is nourished, and con­tinued, as it is in naturall things, the which, Ex quibus oriu [...]tur, ex i [...]sdem nutri­untur. 1. Peter. 1.23. Beeing borne not of corruptible, but of incoruptible seede, to wit, by the worde of the euerliuing God, which in­dureth for euer: and this is the worde which is preached among you, and therefore a [...] newe borne babes desire the sincere milke of the worde (as it may bee translated) that you may grow thereby. The worde of GOD is the reuealed will of God: for as men doo by speach make knowne to others theyr minde, counsailes, and intents: so GOD hath manye wayes made knowne vnto man, what hee woulde haue done: so that as the soule of man dooth more or lesse conforme if selfe to the will of God: so dooth it more or lesse increase in holy­nesse. This worde or reuealed will of [Page 21] God, is contained and declared, first, in the creatures: secondly, in the bookes of holie Scripture: thirdly, in the actions of God, or his continuall administration of the worlde, out of all which this spirituall foode must bee gathered and gotten. But especially out of the Scripture, wherein God hath fully and plainely reuealed his will, and which maketh the other two fieldes, the one of the creatures, the other of the actions of God, to yeelde plenti­full fruit for the nourishing of our soules, whereas without it they are altogether barren and fruitlesse. For it is impossible that hee who hath not the eyes of hys soule opened and enlightned by the word and spirite of God, shoulde picke out any matter of spirituall edification, eyther out of the creatures, or the actions of God.

Sect. 2.

THe will of God, as it is cōteyned in th [...] Scripture, creatures, and actions of god, is as meare vndressed, and therefore it must be prepared and made fitte for our vse, as we daily see meates to bee dres­sed infinite wayes. This preparation is made by searching and finding it out, [Page 22] which of it selfe lyeth hidden, and it is prepared, either by our selues, or else by others, as namely by the Ministers of the worde, who in the Church (which is the house of God) are both as Stewardes to prouide, and as Cookes to prepare meate for the children and seruaunts of GOD: the which they do, when as they gather out of the worde of God sounde and wholsome doctrine, and applie it to the seuerall condi­tions of the hearers. This publicke foode, which the publicke ministerie of the worde yeeldeth, is th [...]t wherewith chiefly God hath appointed that our soules should bee nourished, and therefore we are carefully to consider how it ought to be receiued. For we are not here to declare howe this publicke preparation should bee made, for that be­longeth not to this Treatise: yet as all men knowe, that the good estate of the bo­die dooth chieflie consist herein, that the meate wherewith it is nourished be well dressed, and made fitte for the receyuer, not rawe, offensiue, or mingled with any hurt­full thing: so, without question, the health of the soule dooth chiefly depende on the ministrie of the worde, that it offer to the Church nothing but that which is both in it selfe good and sounde, and also made [Page 23] fitte for the present estate of the hearers. And surely it is to bee wished (and the contrarie greatlie to bee wondered at) that men were as carefull in prouiding for themselues, wyse and cunning Cookes, a­ble to prepare a right the sacred worde of the euerlyuing GOD, wherewith their soules are, or ought to bee fedde to eter­nall life, as they are curious about the dressing of theyr bodily meate, which is soone turned into fylth, and so cast a­way, as a most loathsome thing: yea, which together with the bellye, for the which it is prepared, shall be abolished: as in the first to the Corinthians the sixt Chap­ter and thirteenth verse. But menne spend their whole care, tyme, and substaunce a­bout the one: to wit, the filling of their bellies, and the feeding of their bodyes, and are altogether carelesse of the other, thin­king no cost sufficient for the one, and eue­rie pennie that is bestowed on the other, cleane lost. But to leaue these godlesse epicures, seruing their bellies which are their God, it is the part of euery Christian that hath care of the health of his soule, after that he hath done his endeuour in prouiding a cunning and faythfull Cooke, for the preparing of meate for his soule, to [Page 24] prepare himselfe for the receyuing of it, by procuring in himselfe an appetite to this spirituall foode, that so, as it com­meth to passe in feeding the bodie, it bee­ing earnestly desyred, may bee happilie di­gested. This is done fi [...]st by vnloading our stomackes from all sinfull cares, co­gitations and desires, the which beeing of nature contrarie to the pure and heauenlie worde of God, will not suffer it to haue enteraunce: for it is impossible that a man shoulde both earnestly desire the worde, and cherish sinne: and therefore he must re­solue himselfe to yeelde heartie obedience vnto it, by casting away whatsoeuer is in his minde, heart or lyfe, contrarie vnto it. This counsell wee haue giuen vs. 1. Pet. 2.1. Wherefore laying aside all maliciousnesse and guile, all dissimulation, enuie, and euill speaking, as newe borne babes desire the sincere milke of the worde, that yee may growe thereby, And lykewise: Iames. 1.21. VVherefore laying asyde all filthinesse, and superfluitie of maliciousnesse, receyue with meekenesse the word engrafted in you, which is able to saue your soules. Secondly, this appetite of the worde, is to bee procured by a due consideration of the necessitie, of the pro­fitablenesse and excellencie therof: for who [Page 25] will not desire that which hee seeth to bee both most needfull and profitable for him­selfe, and most excellent in it selfe, it being the onely matter of spirituall nourishment, and so the meanes of attaining eternall life. Psal. 19.7. The law of the Lord is perfect con­uerting the soule, the testimonies of the Lord are sure, and giue wisedome to the simple, the sta­tutes of the Lord are right & reioyce the heart, and therefore they are more to bee desired then gold, yea then much fine gold, sweeter also then the hony and the hony combe: Moreouer by them thy seruant is made circumspect, and in keeping them there is great reward. Againe, the excel­lency of the word is so great as connot bee expressed: It is indeed contemned by car­nall men, as base and simple, and as hauing in it no matter of importance, but a bare storie of Christ crucified, as we reade 1. Cor. 1. The Grecians and other wise men of the world reiect the Gospel, as being destitute of that deepe wisedome wherewith they know themselues to be endued. But what maruell is it, that he who is blinde thinke it to bee darke when the sunne shineth most clearely, or that a naturall man, who in re­gard of heauenly things, is as blind as a buz­ard, can see no wisedome in the worde of God, in the which all the treasures of the [Page 24] [...] [Page 25] [...] [Page 26] endlesse wisedom of God are cōteined. The Queene of Saba thought it woorth her la­bour to trauaile into a strange countrey to heare the wisedome of Salomon, and counted his seruants happie in that they li­ued in his company & presence, where they did daily see and behold his wisedome how much more shal we account our selues hap­pie, when as we are in the cōpanie, house, & presence of God, beholding the wonderfull misteries of his wisedome laide open before our eies, the which passeth the wisedome of Salomon, and of al the men in the world, fur­ther then the great Ocean doth a drop of water. And surely whosoeuer can, and doth by the grace of God, seriously consider the dealing of God with his Church from time to time, the tragicall end of the reprobate, li­uing here for a time in all iollity and plea­sure, the happie estate abiding the godly, who in this world are miserably afflicted, the fall of man comming of his owne wil­fulnesse, the saluation and regeneration of the elect proceeding from the mercy & loue of God: He that compareth the law with the gospel, the babish estate of the Church of the Iewes with the Churches vnder the Go­spel, being come to ripenesse and perfection, the agreement of the tipes with the bodies, [Page 27] the wisdome contained in the iudicial lawes of Moses. And lastly, he that cōsidereth the incarnation, death & resurrection of Christ, with the [...]est of points of christian religion, shal vndoutedly see, & wil cōfesse that al the wisest lawes, the deepest deuises, & counsels of the greatest and most subtile politicians that euer liued, the learnedest works of the wittiest philosophers and schoolemen, are but meere foolery & seely shifts: yea, he shal be compelled to crie out & say with the A­postle, Rom. 11. O the riches of depth of the wisedome and knowledge of God, how vnsearch­able are his iudgements and his wayes past fin­ding? And 1. Tim. 3.16. Without controuer­sie great is the mistery of godlinesse. God mani­fested in the flesh, iustified in the spirit, seene of angels, preached vnto the gentiles, beleeued in the world, and receiued vp in glorie Neither can a­ny man answer & say, I confesse indeed that there are notable points of wisedome to be seene in the word of God, in the hearing & cōsidering wherof I haue takē great delight: but I haue heard thē so often reiterated, that nowe it is irksome to me to heare the word preached: for as the wise man saith, euen the hony combe, the sweetest thing in the world is lothsome to the ful stomacke. But we cannot be thus affected toward the word of God and the wisedome of God therein [Page 28] contained the which is so infinit, that it can neuer be sounded to the bottome, and fully comprehended by the mind: and therefore it commeth forth euery day new and fresh, not cloying the hea [...]er, but inflaming him more and more with a desire of hearing and learning. Of other things it is truely said, that a wonder lasteth but nine dayes, for that nothing hapneth so strange, but that the cause of it at length will bee found out: but the wonderfull things of the law of God do more amaze him that hath spent al his time in the se [...]ious contempl [...]tion of them, then him who i [...] a nouice in the schoole of Christ. Thus we are to thinke of the word of God, and thus we ought to stirre vp in our selues a greedie and vnsati [...]ble appetite of it: yea, great care and attention in hearing it, yea, they wh [...]m God hath endued with most ex­cellent spirituall gifts, and the greatest mea­sure of knowledge, ought not to think them­selues exempted frō this duty of continuall & attentiue hearing of gods word: as no man is so strong in bodie, that he may abstaine from meate, because hee is by the word of God, both to restore that spirituall strength, which is daily weakened by the corruption of sin, and also to encrease his strength til he come to some ripenesse in Christ. But con­trarily, [Page 29] he is with great care, ioy, and plea­sure, to giue himselfe to the hearing of Gods word, when soeuer iust occasion is giuen.

Sect. 3.

FVrther as it is not sufficient for the fee­ding of the body, that meate be receiued into the stom [...]cke: for that if by any in­firmitie thereof it be straightway voyded, it doth not any iot nourish the bodie: no more will it serue for the feeding of our soules, that we heare the word with great ioy & delight, yea, with care and attention, vnlesse also we remember, and so keepe it in our soules. This point of spiritual Diet is necessarily to be regarded, for that many faile in it, who do in some measure heare aright, as many haue an insatiable appetite in deuouring meate, who cannot keepe it for any space of time. This we see both in the parable of the seed, Luke 8.13. and also in daily experience, whereof the one saith, that many heare the worde with ioy, but it taketh no roote in them, the other sheweth vs by the vnfruitful and barren professions of many Christians, that bee daily and attentiue hearers of the word, that they let it soone slip out of their mindes, for that otherwise it could not pos­sibly [Page 30] but bring forth some fruit in their liues. The meanes of remembring the word prea­ched are these: first, carefull attention, for nothing cā be remembred which is not first minded & marked: secondly, to repeate with others, either with our friendes in way of con [...]erence, discussing euery point seuerally, to see what is doubtful or manifest, what sin­gular, and excellent, or vsuall (for as in the word of God, so in the sayings of men, some are more notable then others) or with those, who are any way committed to our charge in way of examination, as our wiues, childrē, seruants, schollers, and such others. But of all other, the surest way to remember the word, is application, when as both in and af­ter the hearing of it, we consider how it con­cerneth our selues or any other, what expe­riments wee haue had of the truth of it, and how it will make for our spirituall edificati­on: whereunto if practise be ioyned, then we make it our owne for euer. Thus we be­ing carcful in receiuing the food of the word of God preached, and as Christ warneth vs, taking heed how we heare, it cannot be but that by the blessing of God wee shall continue and increase the spirituall health of our soules.

Sect. 4.

IN this publike banket which God maketh in his church, for the refreshing, strength­ning, and feeding of the soules of his chil­dren, besides the ministerie of the word, which hath the first & the chiefe place, there is a second seruice, to wit, the sacraments ap­pointed for the same end, & being y^e word of God, as the other, althogh in another forme, and is as it were prepared after another ma­ner. They nourish the soule in that they in­crease in vs knowledge, faith, mortification of sinne, and all the parts of new obedience, when as the true vse, end, and significatiō of thē is duly weighed, as namely in Baptisme, which is the sacrament of the lawe, and of death, the mortification both of our soules for the guilt of sinne, and also of the corrup­tion of sinne inherent in our soules, signified by dipping and drowning the bodie in wa­ter. For when as we receiuing the sacrament in our own bodies, or els beholding it admi­nistred vnto others, feele a sense of the guilt of eternal death due vnto vs for sin, & a mor­tificatiō of thinherent corruptiō of sin com­ming from thence, thē do we feed our soules [Page 32] by this Sacrament, & that no lesse when we see it administred to others, then when we feele it in our own bodies: and therefore the custome which hath preuailed in most pla­ces, of neglecting & contemning this part of the foode of our soules, is to be condemned and sharpely reprooued. Likewise in the o­ther Sacrament of the Lords Supper, the bread and the wine receiued in it, feede both our bodies and soules: the one by their naturall vertue, the other by their misticall and sacramentall signification, working in vs a fresh remembrance, and a liuely sense of the death of Christ, represented vnto vs by the breaking of the bread in peeces, and the pou [...]ing foorth of the wine.

Sect. 5.

THus much of the publike foode of the soule: besides the which we haue other meanes appointed by God to be vsed priuately. For Christians must not bee as babes, vnable to feede themselues or to take any nourishment vnlesse it be put into their mouths by others, but must, as they receiue the meate prepared by others, so also dresse some for themselues, and that by gathe­ring the word of God, the onely foode of [Page 33] the soule where it is to be had, euen there where the publike food is had, to wit, in the Scripture, in the creatures, and in the ac­tions of God. In these fieldes the word of God groweth, and therefore a Christian is to bee continually conuersant in them, and so to make his soule strong, fat, and lustie. First therefore he is to giue himselfe to the reading, studying, vnderstanding, and medi­tating of the scripture. For the profitable rea­ding of the word of God, diuers things are to be considered: first that we reade it with this intent and purpose, to edifie our selues in the knowledge and obedience of Christ, making our spirituall edification the end of our reading. Otherwise wee may spend all our dayes, yea, although they were as many as the daies of Methuselah, and yet receiue no more encrease of holinesse, then they who neuer heard tell of the word of God. For why? it is impossible that any man should find this spirituall foode, but he who doth hunger after it, and seeketh it with all care and diligence. Indeede God some­times is found of those who doo not seeke, nor yet so much as aske after him, and doth by his spirit renewe those, who do not once thinke of regeneration or saluation: but here we do not speake of the extraordinary and [Page 34] immediate working of God in regenerating men, but of that ordinarie continuance and encrease of holinesse which euery faithfull man may and ought to worke in himselfe by such meanes as God hath appointed. This he that seeketh findeth, hee that seeketh it not, shal neuer find it. Hence it is that many haue beene very painefull readers of the scripture, who neuer found in them any spiritual fruit or comfort, because they read them not to that end, but for some sinister respect. The Iewes tooke great pains in rea­ding, or rather in learning without booke the books of the old testament: yea, so great as may make Christians (who cannot finde in their hearts to bestow so much time and pains in seeking or keeping Christ, pardon of sin, & eternal glory, as they do in seeking an earthly king & earthly glory, the which onely they looke for by their Messiah) and yet they finde not Christ nor any spirituall grace, because they seeke not for such things. So, many other haue read the scriptures for other sinister ends, some to get the know­ledge of curious and vnprofitable questions and controuersies of endlesse genealogies, yea, some for confirmatiō of their erronious & heretical opinions, some for meere know­ledge & vaine ostentation. But he who de­sireth [Page 35] to be a good phisitian of his own soule, must, laying aside these and all such respects, propound to himselfe the confirmation and encrease of his faith, loue, patience, tempe­rance & of all other spirituall graces. These things must be continually in his mind, yea, he must apply to these purposes, all the pre­cepts, examples and doctrines, wherewith he meeteth, minding onely poynts of spirituall edification, and especially those whereof he most doubteth, and would bee resolued, and which belong most to his present vse. This rule and counsell we haue giuen by Eliphas. Iob. 5.27. who after that he hath de­clared at large both the iustice of God in punishing the wicked, and his goodnesse in sparing, sauing and blessing the godly, hee addeth this notable conclusion. Loe, thus we haue inquired of it, and so it is: heare it and know it for thy selfe, that is, do not content thy selfe with the generall knowledge of this doctrine, but applie it to thy owne speciall state. Not as if it were vnlawfull for a Chri­stian, in reading the Scripture, to obserue and studie those things which doo not di­rectlye tende to spirituall edification, for it is good and commendable, if hee can giue so much time to the study of the word, as that hee knowe all the circumstaunces of [Page 36] th [...] storie, al questions which can be moued about any place: but that when as all cannot be had, (as it is seldome seene, that any gy­ueth or can giue himselfe so wholy to this studie who hath anie other calling) choise be made of that which is most needfull, profi­table, and excellent. In the which respect, he is also to make choyse of those bookes of Scripture, for his dayly reading, studying and meditating, in the which this spirituall food dooth most plentifully growe, and may most easily bee had. For although whatsoeuer is written, bee written for our comfort and edification, and that no part of the Scripture ought to bee accounted bar­ren and vnprofitable, yet some partes are more excellent, and more effectuall for spi­rituall edification then others are, in that they handle those points wherein the good estate of the soule consisteth, more fully and plainly then others do. Thus the writings of the Prophets are to be preferred, before the bookes of Moses, to the which they are as Commentaries: and the writings of the A­postles before the writings of the Prophets, for that all the mysteries of our saluation are now in the time of the Gospel plainely re­uealed, which before were couered with types and ceremonies. Yea, of the bookes of [Page 37] the new Testament, the Epistles written by the Apostle Paule, and others, do more di­directly ayme at this marke, then the storie of the liues and acts of Christ and his Apo­stles. But of all the bookes of Scripture, it seemeth that the booke of the Psalmes doth most excell in this behalfe, the which con­sisteth wholy of spirituall meditations, ob­seruations, precepts and experiments, inso­much that it may truly bee called the Chri­stian mans Garden, wherein all manner of wholsome hearbes, and soueraigne medi­cines may be had. And therefore a Chri­stian, although he ought not to bee a stran­ger in anie part of the booke of God, yet he ought to be most conuersant in this, and such other, as that hee scarce euer lay them out of his hands. Yea, in these bookes some sayings and sentences are more excellent then others, and therfore more specially to be regarded and remembred.

Sec. VI.

THus our Christian is to reade the scrip­ture: but what auaileth it to reade that, that is not vnderstood? or how can we suppose that euery Christian can vnder­stand the scripture which is so hard, that euen they who giue themselues wholly vnto the studie of it, cannot with any paines or means which can be vsed, sound the depth of it?

We answere, that as it is not possible, so it is not needfull for any man to attain the true sense of the scripture in euerie place: and a­gaine, that it is both possible and easie for any Christian to vnderstand so much of it as will serue for his spirituall edification in all respects. Yea, it hath pleased God in great mercy and wisedome so to prouide for the saluation of his elect, as to make those things which are most effectuall to edification, most easie to be vnderstood, and so to meete with the carnall curiositie of men, as to make vn­necessary questions and quiddities most in­tricate, and euen as labyrinthes, into the which it is easie to enter, but impossible to get foorth. And therefore no man ought to be kept backe from reading the scripture, by [Page 39] considering the difficultie of thē, but rather to be persuaded, that by prayer to God who can open the eies of the blind to behold the wonderful things of his law, by acquainting himselfe with the phrase & maner of speech which the holy Ghost vseth, by conferring one place with another: and lastly, by vsing the helpe of those who haue laboured pain­fully and faithfully in searching out the true meaning of the scripture, hee shall vn­derstand so much of it, as shall be aboun­dantly sufficient for his edification and sal­uation. Thus the scripture being paineful­ly read and truely vnderstood, will yeelde vnto vs plentifull foode for the confirma­tion of our knowledge, faith, loue, pati­ence, temperance, and of all spirituall graces. Wee shall enter into these fertile fieldes and pleasant gardens, in ignorance, doubting, distrust, impatience, and sor­row, but shall come out of them full of faith and of the holy Ghost, and repleni­shed with all spirituall ioy. With this rea­ding of the scripture, we must ioyne the rea­ding of the writings of those who haue ga­thered the doctrines & exhortations cōtai­ned therin to their proper heads, in forme of catechismes, sermons, commentaries, treati­ses, disputations, common places, and praier, [Page 40] and so haue prepared spirituall foode for o­thers, who haue not the like oportunitie of doing it. The benefite and profite, which the Chuch reapeth by this meanes, is verie great. For by this meanes many poyntes of singular vse are gotten, and as it were digged out of the scripture, which otherwise would lie in thē, as in the bowels of the earth, hiddē and vnknowne, especially they who are not endued with so great a measure of know­ledge and iudgement, as that they are able of themselues to vnderstand the scripture, & therout to gather whatsoeuer is needfull for them. And therfore they are to be red both thankfully, in respect of god, the giuer and authour of them: and also carefully, in regard of our own profit & edification, yet not with that reuerence, estimation, and confidence, which is to be vsed in reading the scripture. For that which man saith may bee false, but whatsoeuer God speaketh, is vndoubtedly true. For the which cause, we are not to relie and depend wholy vpon the writings & au­thoritie of any man, of what learning & ac­count soeuer he be, as it is y^e custom of many, who not content to acknowledge, & admire the excellency of gods gifts in men, do so ad­dict themselues to al their sayings, opinions, and fashions, that they take for vndoubted [Page 41] truth, without any further inquiring of it, or examining it by the word of god, whatsoe­uer proceedeth frō them, wherof many incō ­ueniences folow. For first, as no man is with­out his errors, wants & infirmities, so by this me [...]ns it cōmeth often to passe, that in stead of sound and wholsom food, they receiue in­to their soules corrupt errours infecting thē. Yea, as for those sound doctrines which they haue frō them, they do not examin them by the rule of gods word, but take them hande ouer head vpon their words, and so haue no firme & setled perswasion, and resolution of them in their minds. Thirdly, by this partiall conceit, which men haue of some one tea­cher or writer, they are brought to cōtemne al other men with their gifts and and labors, and so depriue themselues of that great fruit & edification which they might reap by thē.

Sect. 7.

BEside the scripture, which is as Paradise, the Garden of God, where [...]n growe all maner of trees bearing fruit for the sustenta­tion of the soule of man, wee haue other pa­stures wherin we are to feed, to wit, the crea­tures, and the actions of god. The creatures serue for the vse & sustētatiō, as of the body: [Page 42] so also of the soule, the which may clearly see in them the goodnesse power and wise­dome of God, and so bee stirred vppe to loue and prayse GOD. Hee shall see the wonderfull power of god, by the which the heauens and the earth were created, the one in continuall motion, the other vnmoue­ble: he shall see the wisedome of God in framing euery creature so curiously, in re­gard of the workemanship, in contriuing euerie part so fitly, in regard of the naturall vse of it, as no witte or imagination of man can come neare, or almost imitate. With these Meditations, the holie men of God haue continuallye fedde their soules. Psalm. 8.4. VVhen I beholde the heauens the worke of thy hands, the Sunne and the Moone which thou hast created. VVhat is man that thou shouldest vouchsafe him this honour, to be the Lord of these, to haue the fish in the Sea, the beastes of the fielde, at his commaundement. Hitherto the Scrip­ture dooth often sende vs, to learne the doctrine of Gods prouidence, who if hee decke the Lillies of the field: if hee feede the Rauens, Luke 12.24. yea, the yong Rauens not able to shift for themselues, howe much more will hee giue to his ser­uaunts all needfull and good things, yea, [Page 43] diligence and care in prouiding for our selues. Pro. 6.6. Sluggard go to the Emmet, yea, whatsoeuer beside is needfull to be knowne and practised by vs.. For so wee are to ac­count the whole worlde, and all the crea­tures therein contayned, to bee euen as a storehouse of soode: wherein as car­nall men do fill and fatte their bellyes with that infinite varietie of creatures, which GOD hath made: so the spirituall man may haue euen for the taking vp, all man­ner of spirituall instruction, consolation, and edifycation. For if the heathen, who haue no spirituall eyes, wherewith to see, can obserue the power and goodnesse of God in these creatures, as wee are taught Rom. 1. how much more shall the spirituall man find in this feeld plentifull food for the feeding of the soule.

Sect. 8.

THE last feeld wherein this spirituall foode of the worde of GOD dooth growe, and is to bee gathered, are the actions of GOD: for as in the crea­tion so also in the administration of the worlde, God is to bee seene and sought, as in the one, the power, wisedome, and goodnesse [Page 44] of God, so in the other, his prouidence, iu­stice, and mercy, do manifestly appeare, or rather clearely shine. His prouidence, by the which all things, all the actions and facul­ties of all creatures are disposed, ordered, di­rected, restrained, vpheld, as that they all se­uerally and ioyntly tend to those endes for the which he appointed them, and the ef­fecting of those things which he will haue brought to passe, as namely, first prin­cipally, and generally, the setting forth of his glorie, which is the last end both of the creation, and also of the administration of all things: and secondly the execution of his iustice vppon the reprobate for their sins, and of his loue and mercy in the saluati­on of the elect. His iustice appeareth in that he recompenseth euery one according vnto his doings, and that without fauour or re­spect of person, laying feareful iudgements euen vpon his elect for their sinnes, and re­warding the good deedes of the reprobate with temporall blessings: but most of all he doth dayly poure forth the treasures of his goodnesse, loue, & mercy, toward his faith­full seruants, in preseruing them frō all euill, and in prouiding for them whatsoeuer is needfull. These things may profitably, and are diligently to be obserued in all the ages [Page 45] and stories of the Church: but they are e­specially to be obserued in the age and time wherein we ourselues liue, for that we giue greater credence, & are more affected with those things which wee behold with our owne eies, which we haue noted our selues, knowing the persons in whom they befell, and all the circumstances of the said actions, then with those which we haue at the second hand by the report of others, and which in all respects are strange and vnknowne vnto vs. Thus the Prophet Dauid mentioneth Psal. 37.25. one of his owne obseruations the which he had bene al his life time, euen a whole age in gathering, of the gracious prouidence of God ouer his seruants, say­ing: I haue beene yong and now I am olde, yet did I neuer see the righteous forsaken or his seed beg their bread. Of these obseruations cōcer­ning the blessings of God bestowed on the righteous, and his fearefull plagues poured on the wicked, the bookes of Iob and of the Psalmes are full: yea, it is in many places made a signe of godlinesse to marke the do­ings of God, as the neglect of it is of an vngodly man, as Eccl. 2.14. The wise man hath his eies in his head, but the foole walketh in darknesse. And Es. 57.1. The iust man is taken away frō the plague that is cōming, and no man [Page 46] regardeth: that is, carnall men who are not acquainted with Gods dealings, nor exerci­sed in marking thē, know not this, that the vntimely death of righteous men, is a fore­runner of some greeuous plague which God is to bring vppon that Cittie or countrey where they dwelt. And more especially, we are carefully to obserue those actions of God which concerne our selues, as namely how he hath from time to tyme prouided for vs al things needful, euen in our greatest wants, when as all men did forsake vs: how hee hath preserued vs from great dangers, how he hath chastised vs for our sins, how he hath heard our prayers and granted our requests, how he hath comforted vs in our afflictions, how hee hath rewarded all our good works & godly endeuors, how he hath assisted vs by his spirit in time of tentation, how hee hath sometimes let vs remaine in sinne, irrepentance, and hardnes of heart, & at other times hath giuen vs soft hearts, mel­ting at his promises and threatnings, as waxe before the fire, & sending forth riuers of the teares of true repentance, how hee hath pla­gued for our sins, or blessed for our sakes, our friendes, acquaintance, wiues, children, kinsfolke and seruants, how he hath reuea­led himselfe, his will and truth vnto vs, and [Page 47] in short, how he hath in euery respect dealt with vs, since wee first knewe or serued him

Sect. 9.

THus wee see the right manner of fee­ding the soule with the heauenly man­na the word of God, contained in the scriptures, creatures, and actions of God: be­side the which, there is required in the right nourishment of it, spirituall exercise. For it fareth with the soule as it doth with the bo­die, the which although it bee fedde to the full, and daily filled with meate, yet it cannot be preserued, much lesse increased in health, strength and vigour, vnlesse it be exercised, that so the meate receiued into the belly, may be drawen and fastned to the other partes of the body, which otherwise will not nourish, but soone passeth away without any profit: so, for the preseruation of spirituall health and strength, exer­cise is no lesse needefull then foode: the truth heereof appeareth plainly in many, who although they feede their soules with all are and diligence, being conti­nually conuersant in studying, hearing, [Page 48] reading, meditating, and regarding the word: yet they are not nourished by this foode, because they do not ioyne exercise vnto it.

This spirituall exercise is the practise of christianity, or of spiritual graces, or the per­formance of Christian duties, belonging either to God or man: and therefore it must of necessitie be of diuers kindes, as there are many kinds of spirituall graces, and of Chri­stian duties. The first and chiefe kind of spi­ritual exercise, is prayer or inuocation of the name of God, both publike & also priuate, by the right vse wherof, wee shall feele all the graces of Gods spirit to be stirred vp in vs, yea, confirmed and encreased: yea, all drousines and heauiness of soule to be sha­ken off, as will easily appeare by conside­dering the seuerall parts of it. For, the more that wee cōfesse our sins, and the multitude and hainousness of them, as it were pain­ting them out in their naturall shape, and in liuely colours, the more wee loath and ab­hor: them: the oftner and more seriously that we consider the iudgements of God either present, or which are like inough to bee shortly poured vpon vs for our sinnes, and also the benefits temporall and spiritual, re­ceiued at the hands of God, the more wee [Page 49] increase in feare and loue, and all dutifull thankfulnesse towards him, and therfore whosoeuer desireth to preserue his soule in health and strength, must haue speciall re­gard to this, that he giue himselfe to the daily & continuall vse of prayer, the neces­sity and efficacie whereof is so great, that it may truely be called the soule of the soule, that is, that whereon the life and good estate of the soule doth depend, it being impossible that either that Christi­an who is diligent in prayer, should bee weake in grace, or that grace should a­bounde where there is neglect of prayer. But what shall wee account diligence in prayer, or how often ought a Christian to performe this dutie? The answere wee haue in many places of the scripture, as namely, Thessalonians 5.17. Pray without ceasing. And Ephesians 6.18. Pray in the spi­rit with all perseuerance, in all manner of praier and supplications at all times. And Luke. 18.1. He tolde them a parable to this ende, that they should pray alwaies, and neuer bee wearied. This generall commandement is thus to bee vnderstood and restrained, pray at all seasons vppon all occasions: thinke not this exercise to be needelesse vnprofitable, or vnseasonable at any time, [Page 50] in the night, or in the day, in the morning, or at noone: in the towne, or in the field: in businesse, or in leysure. Thus haue the ser­uants of God liued, and thus they haue pas­sed on their daies in continuall inuocation of the name of God. Thus did Paule. 1. Thes. 3.10. Night and day without measure I pray, &c. And Dauid. Psal. 55.18. In the euening, in the morning, and at noone day, I will meditate, I will make a noyse in praier, and the Lord shall heare my voyce. And we reade of Daniel. Dan. 6.10. That it was his cu­stome to pray vnto God thrise euery day. Out of the which precepts and examples, wee may easely gather, howe much tyme and care ought to bee allotted, and be­stowed vppon this exercise, and that it is continually to be performed. For it is not with our soules in this respect, as it is with our bodyes, the which may easelie surfeit, of meate▪ or of exercise, for that they beeing of meane strength, can not beare much of either, but are soone ouerchar­ged and hurt: whereas the soule hath not any pitch or set limit eyther of holinesse, but is to growe on further, euen when as it is at the highest, or of the meanes by the which it is attayned: and therefore we cannot exceed in this behalfe: vnlesse per­haps [Page 51] wee (as verie fewe doo) fall into the practise of that heresie which giueth all the time of a mans life to prayer, and none to the preseruation of lyfe, in following the workes of our callings, the which is in no case to bee admitted. And therefore that it may bee knowen what is required at the handes of a Christian in this behalfe, and what is needfull for the right dieting of the soule, wee will consider this poynt more at large, and in particular, in this manner. As bodilye, so also spirituall exercise is eyther ordinarie, or extraordinarie, the one is to bee vsed dayly, the other at some tymes onelie, as occasions require. For as sometimes the bodie requireth long and vehement exercise, the which is not to bee admitted in ordinary diet, for that it would soone dry vp and consume the body, so it is sometimes needfull, that a christian vse ex­traordinarie praier, and that for the better performance of this exercise, hee lay aside for a time all other duties, cares and in­cumberances whatsoeuer, the which hee may not doo ordinarily, as the Apostle teacheth. 1. Cor. 7. That when as it is so needefull in anie respect, as for the auoyding or remoouing of anie great af­ffliction, or heauie iudgement, which [Page 52] he hath by his sinnes pulled vppon his owne head, for the obtayning of some needfull grace, or temporall blessing, hee may omit for a season the duties of mar­riage, and giue himselfe wholy to prayer. But ordinarie prayer may stand with the performance of al other duties, neither hin­dering them, nor yet being hindered by them: so that a Christian may both serue God by prayer, and also do whatsoeuer his calling, although it be laborious, and trou­blesome, doth require.

This ordinarie prayer is perfourmed af­ter two sortes, eyther at set and certaine tymes, or else vpon occasion: as we know that it is an ordinarie thing with men to eate, drinke, and exercise themselues, both at tymes appoynted for these purposes, and also as diuers occasions do offer them­selues: so a Christian is to pray as the A­postle willeth Timothie to pr [...]ach, both in season, and out of season, at set times, & of a sudden. Set prayer is to bee performed in full and ample maner: the other kind which we will call suddaine praier, briefly in fewe words: euen as we knowe and see that men at their set meales take a greater quan­titie of meate and drinke, then they doo at other times. For why? set prayer must [Page 53] haue in it all▪ the partes or kindes of prayer, as the Apostle writeth, Ephe. 6. Pray in all maner of prayer and supplication, to wit, confession of sinnes committed, deprecation of iudgements, present or im­minent, requiring of graces needefull, thankesgiuing for benefites receyued, inter­cession for others. Set prayer must consist of all these partes: yea, which is more, the particular (at least the chiefe) sinnes, iudge­ments, graces, blessings, benefites, persons ought to bee rehearsed and mentioned: whereof it commeth, that this kinde of prayer contayning in it so many diuerse matters, cannot bee contayned in a fewe wordes, or vttered in a short time, where­as suddaine prayer, conceyued vpon some particular occasion, and hauing but one matter, may be dispatched in one worde.

Sect. 10.

THe vses of set prayer are manifest, for they are many, euē as many as are the necessities of the soule, all which are supplied by meanes of it. But wherefore then serueth suddaine prayer? Surely for suddaine vses hapning beside a mans ex­pectation, and necessarily requiring this dutie of praier. As when a Christian committeth any sinne, in thought, word▪ or deed, straightway he desireth God to par­don his sin: likewise, when he receiueth any blessing from God, he giueth thanks with­out any delay: and likewise in all other parts of praier, as we know that the church in these latter ages hath generally taken vp this custome of praying, at the taking of meate, the which of temporall blessings is most needful, & most often receiued. This kinde of praier may be performed at any time, and in anie place: for of it the apostle writeth, 1. Tim. 2.8. I will that the men pray in euery place, lifting vp pure hands, yea, in the midst of other affaires whatsoeuer, & in the company of others: but for set praier, choise must be made of a secret place, & of such a [Page 55] time wherin we are freed, & as it were loo­sed from all other businesse, that so we may haue our minds & affections wholy set vpō it. Mat. 6.6. VVhen thou praiest, enter into thy chamber, and when thou hast shut thy doore, pray to the Lord in secret. And therefore we are to accoūt some part of the night y^e fittest season for this worke, because then we are freed from all other duties, belōging either to our callings, or to our brethren, and so may without being interrupted or any way hindered, set our selues to pray vnto God, as we read Psal. 119.61, euen at midnight will I rise to praise thee, and to thinke of all thy iudge­ments, or at the least, to sequester our selues in the day time frō the cōpany of others, as we read, Gen. 24.63. That Isaac in the euening did walke forth into the fields, to meditate and pray. And Mat. 14.23. That Christ whē his time of prayer was come, sent the multi­tude away, and went vp to the mountaine alone to pray, and was there alone, as also Marke 1.35. That verie earlie in the morning before day, he went into a desert, or solitarie place, and there prayed. But as for suddaine praier, he did often performe that, in the midst of other affaires, and in the companie of others, euen of the whole multitude. Thus hee prayed. Iohn 11.41. [Page 56] vpon occasion of the myracle which hee was about to worke, in raysing Lazarus from death. Whereby it appeareth, that what with extraordinarie and ordinarie, what with set and suddaine prayer, the life of a Christian is a continuall exercise of praying, to the daylye and diligent performance whereof, he whosoeuer de­sireth to haue his soule in good estate, is to looke carefullie, least that by anye meanes hee bee drawne away, and be­come negligent in this behalfe, as wee see it often to come to passe, that Chri­stians doo so entangle, and euen ouer­whelme themselues with worldly cares, and affayres, that they can scarce spare any time, either for extraordinarie, or for ordinarie, either for set, or for suddaine prayer. Yea, if there bee no outward hinderance, yet the slouthfulnes of the flesh vnwilling of it self to take paines, in this or any other spiritual exercise, is a sufficient hinderance, and ma­keth many cold, negligent, yea, & at lēgth altogither careles of this duty, as we read, Mar. 14.37, that the disciples of Christ, whē as they had this duty imposed vpon thē by the expresse cōmandement of Christ, were by drowsie sluggishnesse hindered from the performance of it: the which so farre [Page 57] preuailed with them, that they could not get the vpper hand of it, no not when they were sharply reproued by Christ, & stirred vp to prayer, for so he saith, Peter sleepest thou? coul­dest thou not watch one houre? Watch and pray lest ye fall into temptation: the spirit is willing but the flesh is weake. And therefore Christ spea­king of praying, Luc. 8.1. addeth this caue­at, that they should pray and not be wearied with it. So that wee being forewarned by Christ, are to take heed least that by these or any other meanes, we bee either altogether hindered or made negligent in this exercise, wherein, as hath often beene said, the wel­fare of the soule doth consist: as no doubt wee shall, if we consider and weigh the vn­speakeable fruits and comfort arising of it. What ought to bee lesse irksome, or more pleasant to a Christian soule, then to haue daily companie, conuersation, conference and talke with God, his sauiour and redee­mer, his protectour and mediator, his Lord and his God, the fountaine and full treasure of all blessings, the giuer of all good things? What ought to bee more carefully perfor­med then that which procureth pardon for all sinnes, which remooueth all euils, which supplieth all temporall and spirituall wants, which encreaseth all graces, and preserueth [Page 58] the soule in sounde and perfect health, euen as bodily exercise doth the body. And ther­fore as mē feeling their bodies any way hea­uie, distempred and out of course, straight­way they flie to this remedy of exercise, not doubting but that it will soone put it away. So whensoeuer wee feele our selues prone to sinne, and vntoward and sluggish in the seruice of God, if we giue our selues to this exercise of prayer, & stretch out the ioints of our soules before God, we shall no doubt feele a great change in our soules, and that now they are light and able to lift vp them­selues to heauen.

Sect. 11.

THus wee see what singular force and vertue in preseruing the soule in the grace of Gods spirite, this exercise of prayer hath: and that not onely by the ex­traordinary blessing of God, who according to his gratious promises granteth, whatsoe­uer his children aske by prayer according to his will (in the which respect praier is as pro­fitable for the body as for the soule, for it procureth temporall blessings, as well as spirituall graces) but also by a proper vertue inherent in it selfe. For if wee set aside the extraordinary worke of God in pouring his [Page 59] spirit and grace into their hearts, who aske it by hearty prayer: the very action of prai­er doth, although not merite, yet both con­firme and encrease grace. In the which respect it is not of force for temporal bles­sings, for no man can by praying enrich himselfe: onely it procureth the blessing of God vpon the labours and endeuors of a Christian, and so bringeth riches: but as for spirituall graces, it worketh not the beginning, but the continuance and in­crease of them, not onely from God, but also by it selfe, as hath beene noted be­fore, and will more plainely appeare by that which followeth. For first for prayer in generall, whosoeuer giueth himselfe to a diligent vse of it, hee doth of necessitie daily enter into a serious consideration of his spirituall state, and of all things ap­pertaining vnto it, the which cannot but worke in him a great measure of grace. For as the carelesse neglect and forgetful­nesse of heauenly things comming from a greedie seeking, and a sensuall enioying of earthly pleasurs, bringeth a daily decrease: so the serious and continuall meditation of them, bringeth encrease of grace, the which in scripture is called watchfulnesse, as the [Page 60] contrary neglect is drowsie sleeping: and therefore these two are vsually ioyned to­gether, Watch and pray. As Mar. 13.33. Looke, watch and pray: and Math. 26.41 VVatch and pray, least ye fall into temptation: that is, giue your selues to prayer, and so consequently to a serious consideration of your owne estate (such as vseth to bee not in drousie heads, but in men giuen to much waking) that by this meanes you may bee strong in grace, and so enabled to resist the force of sinne. This appeareth more eui­dently in the particulars: for it is impossi­ble that a man should make a full and plain confession of his sinnes before God, desi­ring him for his mercy sake in Christ to pardon them, promising and vowing vn­to him that hee will neuer againe so dis­please and so dishonour him, and not bee made (euen) by this confession far off from committing of sin. And if we suppose that the corruption of sinne is so strong in him, and doth so much preuaile, that notwith­standing his diligent praying, he stil falleth into sinne, yet that will stand true which we affirme, to wit, that diligent prayer, and the committing of sinne, will not stand to­ther, for if prayer cannot make him cease from sinning, yet his sinning will make him [Page 61] leaue off praying, and be ashamed to open his mouth to God, or lift vp his eyes to heauen, with whom it will seeme that hee doth nothing but dallie & dissemble, pro­mising obedience, and straightway perfor­ming rebellion, yea, to treade downe vn­der foote the bloud of Christ as a vile thing, by the which he was a little before washed and clensed from his sinnes. Like­wise for thanksgiuing, which is another part of prayer, what heart is there that is so flintie, and so vngraciouslye vn­thankfull, as not to be by the considerati­on of the vnspeakeable loue and mercy of God shewed toward him, stirred vp to loue, obey and glorifie God in all things. By these meanes and many other, which may easely be gathered by these, prayer continueth and encreaseth spirituall strength, and therefore it is to haue a chiefe place in these spirituall exercises which we endeuour to describe.

Sect. 12

TO this head of prayer we are to refer singing, which is a kinde of praying, for prayers and psalms haue the same mat­ter, onely they differ in maner of vttering, which in the one is plaine and naturall, in the other tuned and artificiall. The vse and ende of it, is to stir vp by the pleasant harmonie, and agreement of the soundes, spirituall ioy and chearefulnesse, and so to remooue the heauie lumpishnesse of the soule, as we reade Iam. 5. Is any of you afflic­ted, let him pray, is any merrie, let him sing. For the which purpose it is of notable force, as the experience of many of the seruants of God do teach vs, of whom many do (and many mo might truely do it) testifie thus much of the exercise of singing, that it hath vsually strangely altered and affected their minds, that it hath replenished their soules with heauenly delights, & euen made their hearts to melt away in tears of vnfained re­pentance, the which before the vse of this exercise were so hard and dead in impeni­tencie, that neither the ministerie of the [Page 63] word, nor priuate prayer (the which two haue the greatest force and the fi [...]st place in this spirituall Diet, the one for foode, the other for exercise) could pierce into them, or any iot mooue them. Thus it pleaseth God by weake meanes, to bring to passe strange things, and by this plea­sure of the sense, for so it is, although it be not so grosse as the other kinds are) to kin­dle in the hearts of his seruants, spirituall ioy, loue, zeale, and obedience, euen as wee read 2. Kin. 3.15. that Elizeus being about to prophesie, called for a ministrell, and so prophesied by the meanes of his playing, the which stirred vp the heate and zeale of his affection to speake the word of God. This exercise of singing (yea, and that with an addition of the harmonie of musicall in­struments) was daily and familiar with the Prophet Dauid, as those most excellent songs which hee made and hath left be­hinde him to the Church, as monu­ments of the surpassing zeale and ioy which hee hadde in seruing GOD, doo plainely witnesse, Psalme one hundred and fitie: Praise the Lorde in the sounde of the trumpet, praise him vppon the viole and harp, prayse him with the timbrell, flute, and with all sortes of sweete Instrumentes, [Page 64] As also the Apostle exhorteth. Ephe. 5.18. Be not drunke with wine wherein is excesse, but be filled with the spirit, speaking to your selues in Psalmes, and songs, and spirituall hymnes, making melodie in your hearts to the Lorde. The which spirituall delight of singing with a loude and tuned voyce, yea, with the sweetest instruments of musick increa­sing the pleasure, and euen rauishing the soule with surpassing delight, ought not to be accounted light or vnseemly for a chri­stian to vse, who in this case may say with Dauid, skipping before the Arke, I will yet be more light in seruing & praysing God. 2. Sam. 6.23.

Sect. 13.

TO the second head of spirituall exer­cises, are to bee referred all those whereby a Christian edifieth others, in the knowledge & obedience of Christ: for by edifying other, he edifieth himselfe, by imparting his spirituall graces to other, he doth not onely not loose them, but also confirmeth and encreaseth them to him­selfe. This we are taught by the parable of the Talents, the which being put forth to vse, brought forth, or rather brought in [Page 65] as many mo. In the which respect the pub­like ministerie of the word is accounted a very effectual means of encreasing all ma­ner of grace in the heart of the teacher, not as it is made by the supernatural & mi­raculous work of God, the ordinary means of begetting grace, but as hath beene said of prayer, by a vertue inherent in it selfe, agreeably to common reason: the which teacheth vs that by all likelihood, as they who dresse much meate for others, taste some themselues, and as nou [...]ses who chew meate for young children, suffer some to slip downe into their owne bellies, so the ministers of the word, who study day and night how they may be setting before the eies of the people the vgly and filthie shape of sinne, should themselues be great­ly inamoured with it, that they who labor to affright others with the feareful iudge­ments of God, should stand in some awe, and that they who inflame others with the loue of God, should heate themselues, and in briefe, that all the doctrines, exhortati­ons, threatnings, and promises which they propounde to the people in the name of God, should redound to their owne pro­fit and edification. All men knowe and we confesse, that often that comm [...]h to passe [Page 66] Rom. 2.20. He that professeth himselfe to be a guide to the blinde, a light to the ignorant, him­selfe blinded with the deceite of sinne. And many, althogh they teach others, that they should not sin, yet they themselues com­mit most heynous sinnes: yet it is not possible, but that one endued with fayth, and the spirte of God, should by the dili­gent and carefull preaching of the worde, be wonderfully strengthned, and increa­sed in all manner of grace. In this sence the Apostle writeth. 1. Tim. 4.15.16. These things exercise, and giue thy selfe vnto them, that it may be seene among all men howe thou profitest in them: take heede to thy selfe, and vnto doctrine, for so dooing thou shalt saue both thy selfe and them that heare thee. Thus we are to account, that al they who are any way called to the expounding or any kind of handling of the scripture, haue a good meanes of profiting in godlinesse: as also they who hauing the charge and gouernement of others committed vnto them, as husbands, parents, and maisters, they are by priuate teaching, catechising, and instructing of their families, wiues, children, and seruants, to exercise, and so to confirme and encrease those graces, which they haue receyued. Yea, no man [Page 67] is altogether destitute of this spirituall ex­ercise: for if hee haue no publicke func­tion, nor yet by his priuate calling any sub­iect vnto him, yet in that hee is a Chri­stian, this dutie of exhorting and edifying others, and so of exercising his gifts, doth belong vnto him.

Sect. 14.

THe last kinde of spirituall exercises, is the practise of Christian dutyes, or a Christian life, consisting not in a bare and naked profession, or in worde onely, but also in deede and action, when as euery grace of Gods spirite lurking in­wardly in the heart, sendeth foorth fruit in life, according to the nature and kinde of it. For, as it commeth to passe in our bodies, both in the whole, and also in the seuerall partes and members of them, that the more they are exercised, the more they are both confirmed in strength, and aug­mented in quantitie, and contrarilie, the more they cease from perfourming theyr naturall functions, the lesse able they are to perfourme them, yea, by this meanes it commeth to passe, that they are littl [...] [Page 68] and weake: euen so it commeth to passe in the soule, the graces whereof as they are more or lesse put in practise in the doing of of good workes, and the performaunce of Christian duties: so they do either encrease, or decay. For example, a Christian is di­ligent in practising the duties of loue to­wardes his brethren, hee imparteth his goods, and whatsoeuer he hath vnto them, for the relieuing of their necessitie, and the supplie of their wants: this Christian by this meanes increaseth loue in his owne soule: by giuing, hee becommeth more liberall, by shewing mercie on the distressed, more pittifull, the more hee giueth to his brethren of his temporall goodes, the more hee getteth to him­selfe of spirituall loue: the more wee suffer afflictions, the more wee learne patience, as it is sayde of Christ in the fifth to the Hebrewes, and the eight verse, That hee learned patience by his suffe­ringes, and as it is sayde in the fifthe to the Romanes, That afflictions worke pa­tience: the more the bodie is tamed and kept vnder by fasting & such other means, the more the soule is strengthned, and so it commeth to passe in all other graces. Fo [...] by practi [...]e they are kept and increased, by [Page 69] the want of practise, they are diminished and lost. Whereby it appeareth how ne­cessarie good workes are, in regarde of the good estate of the soule, and that as they take their being frō inward graces: so they giue backe againe vnto them strength, and increase. Thus Christ, Mat. 7. in the parable of the wise and foolish builder, maketh the practise of Christianitie, to bee the founda­tion of Religion in the heart of a man, euen that without the which it cannot stand and continue, but will decay by little and little, and at length fall to the ground: in lyke manner Paule, 1. Tim. 6.17. maketh good workes the foundation of godlinesse, al­though in truth, and in proper speach it bee the fruit of it. And Iam. 1.22. Be ye not onely hearers, but also doers of the law: otherwise yee deceyue your selues: for that all your Reli­gion will soone vanish away, and come to nought. For the facultyes both of bodie and soule are lost by idlenesse, as they are strengthened by vse and labour: and ther­fore wee are not to doubt, but that good workes howsoeuer little esteemed by ma­ny, and seldome to bee found in the lyues of any, haue a necessarie and notable vse in this spirituall Diet. And surely whosoe­uer considereth the liues, and professions [Page 70] of many Christians, yea, euen of those of whom we are to thinke no otherwise but that they are truely endued with faith, how fruitlesse and altogether barren of good works they are, neede not maruaile why most men either decrease or stand at a stay in godlinesse, but may easely see and acknowledge, that the graces of God are lost for want of vse, and the practise of Christian duties. For now a daies ch [...]isti­ans being too much ad [...]icted to the world and worldly pleasures, content themselues with the performance of those Christian duties, which belong to God, as are prayer, hearing the word, receiuing the sacramēts, leading an vnblameable life. But as for the duties of loue and mercy, which cannot be performed without cost, the impairing of our worldly state, and diminishing of our earthly pleasures, these are not to bee found among men, but cleane laide aside as things of no necessitie, nor of any great vse in regard of saluation. But the trueth is, that the more they are neglected, the more the graces from the which they should proceede, are diminished. For as good children are to their parents, so good workes are to inward graces, they che­rish and maintaine them, as they came [Page 71] from them, and so are in respect of them both as causes and as effects. And there­fore that we may be stirred vp to the daily practise of good works, wee will breefely consider in how many other respects they are good and needfull.

Sect. 15.

THe first motiue, and that which ought to be of greatest force to perswade vs to good works, is the setting foorth of Gods glory, for the which purpose we [...] were both created in the beginning, and recreated in regeneration. 1 Cor. 6.20. You are bought with a price, therefore glorifie God in your bodies and soules, which are Gods. For that God is greatly glorified by our good workes, wee know both by the scripture and by cōmon reason. Mat. 5.16. Let your light so shine before men, that they seeing your works, may glorifie your father who is in hea­uen. And Ioh. 15.8. Herein is my father glorified, that yee bring foorth much fruite, and become my Disciples. And 1. Pet. 2.12. Haue your conuersation honest among th [...] Gentiles, that they beholding your [Page 72] good works may glorifie God in the day of their visitation. Yea, this is agreeable to reason it selfe, for by this meanes it appeareth, that the God whom we serue, is not euill or vniust, or any approuer of euill, but of puritie, iustice, vprightnesse, and goodnesse. Again, by obeying Gods commandements we shew and professe to the whole worlde, that we acknowledge, loue, and feare him, that we beleeue his worde, promises, and threatnings, that we hope and trust in him, whereas by neglecting those Christian du­ties which God requireth, we shew indeed (whatsoeuer we professe in word) that wee make small reckoning of him or of his word. Secondly we ought to abound in all good workes, that so we may giue both to others, and also to get to our own cōscien­ces many arguments and pledges of true regeneration, the which cannot be knowen by any other meanes. But shall wee go a little further, and say that good workes are some cause of our saluatiō, as being in part the matter of our iustification. It is not good or lawful to speake or lie in the cause of God, or to perswade good works by an vntruth, yet, thus much we may safely say, that looke what is to be giuen to renewed holinesse in the matter of our iustification [Page 73] and saluation: So much may and must bee granted to good workes, which are a part thereof, to wit, the holinesse of the out­ward action. For holinesse is exercised by good works, especially by those which are most costly and troublesome vnto vs. For whosoeuer doth any thing contrary to his temporal commodity, he doth it in al like­lihood in some spirituall respect, and for conscience sake. Notable for this purpose is that saying and pratise of Dauid. 2. Sam. 24▪ 4. who when as he might haue had the threshing floore & the oxen for sacrifice of free gift at the hands of Araunah, he would needs giue him the full price for them, say­ing: I will not offer a burnt offring to the Lord my God which shal cost me nothing: as if he had said, if I serue God at another mās charges, how shal it appear that I do it in loue, obe­dience, and conscience towarde him. In like manner ought euery Christian to say with himselfe, I know that many hypo­criticall reprobates, and proude Pharisai­call heretiks haue giuen all their goods (e­uen a thousand times more then I haue) to the releefe of the poore, the maintenance of learning, and other good vses: that God regardeth the heart and not the hand: that my best wo [...]ks are sinful, & (in themselues) [Page 74] abhominable in his sight: yet for the ma­nifestation of the sinceritie of my fayth and loue, I will labour to abound in al good workes towardes all men, to the vttermost of my power: yea, my seruice which I offer to God, shall be costly and chargeable vn­to me, although I knowe this will be grie­uous to flesh and blood. There shall no day passe mee without some good worke, no more then there doth without praier, and other spirituall exercises.

Sect. 16,

THus wee haue in some sort declared that part of spirituall Diet, by the which the soule is preserued in health, and strength, yea, augmented in these re­spectes, from one degree of grace to ano­ther, till it come to the measure or sta­ture of the fulnesse of Christ, that is, towarde that absolute perfection of ho­linesse which is in Christ, in whom there is nothing eyther imperfect, or wholye wanting. This perfection can not bee attayned vnto in this lif [...]: for as long as the soule remayneth in this sinfull taber­nacle: so long it shall haue in it infirmities, wantes, and reliques of sinne, which keepe [Page 75] out the perfection of grace: yet we must endeuour to come as neare it as wee can, dayly rysing vp from strength to strength. In the which respect, the soule differeth from the bodie, the which hath a short time of life, but farre shorter of growth, and an appointed limit or periode of stature, beyonde the which it cannot bee brought, but there standeth at a stay. But as for the soule, although it also haue a sette pitch, beyonde the which it cannot go: yet because it cannot be attayned vnto in this life, therefore it is to growe continu­ally. Yea, it beeing of so subtile a nature, and so quicke motion, is seldome or rather neuer made to stande at a stay: but if it do not increase, it doth decrease in grace. For although sometymes Christians doo so frame the course of their liues in a safe, quiet, and prudent kinde of mediocritie, that there is not in them anie sensible chaunge, in respect of godlinesse, but as they were mynded and affected, and as they liued manie yeares ago, so they go on and do still continue: yet without all question, there is some inward chaunge, eyther to the better, or which is liker, to the woorse. For, as when the bo­dyes of menne, or rather of children, do [Page 76] not grow vp to their full and naturall sta­ture, it argueth some secret distemperature, and some naturall infirmitie in them: so when Christians do not grow on from one measure of grace to a greater, it doth of necessitie infer an euill constitution of the soule. And therfore no man ought to count it sufficient, and as much as is required at his hands, that hee doth not decrease in grace and godlinesse, but rather to thinke, as it is indeede, needeful that he growe on from grace to grace, as we are often taught and exhorted in the scripture, Ephesians the fourth chapter and fifteenth verse, Following the truth in al things, let vs grow vp in Christ who is the head in all things. And in the second Epistle of Peter third chap­ter and ninteenth verse: Let vs grow in grace and in the knowledge of Christ. This is to bee brought to passe by the same meanes, by the which the health and that measure of grace whereunto wee haue al­readie attained, is preserued: for as the ho­lines of the soule is nourished by the same thing by the which it is begotten, so it is encreased by the same Diet, by the which it is nourished. For, as there is required a greater vertue and force both of nature, and of diet, to augment the [Page 77] bodie in stature, then to keepe and con­tinue it in lyfe and health: so hee that de­sireth not onelie to continue, but also to go on in grace, must indeede vse this conseruatiue Diet of spirituall foode and exercise, which hath beene in part de­scribed, yet in a greater measure, with greater care and diligence. Here is requi­red a free kinde of lyfe, not intangled▪ much lesse ouerwhelmed with worldlie affayres, cares and encumberances, in the middest whereof, although a Christian may serue God, and worke his owne sal­uation, and maintaine that measure of grace, which hee hath receyued from God, yet hee cannot giue himselfe so wholie to the vse of those meanes, which are effectuall for this purpose, as is need­full. This free kinde of lyfe beeing got, hee is, (that wee may vse the wordes of the Apostle, in the first Epistle to the Co­rinthyans, the seuenth Chapter, and fiue and thirtie verse) to cleaue to GOD, to his seruice, and to all spirituall exercises, without separation or intermission, to wit, to the hearing, reading, and studying of the worde of God, to the considering of his woorkes, and obseruing of his actions, to prayer, singing of Psalmes, to the ex­horting [Page 78] horting and instructing of others in the waies of godlinesse: and lastly and summa­rely to the daily performance of all Chri­stian duties, and the exercising of all those graces which he hath receiued.

The last vse and commoditie of good workes (the which is also the least, and i [...] truth, little to be esteemed in comparison of the other, and yet that which perhaps will preuaile with those with whom wee haue to doo more then the other) is temporall retribution: for so it pleaseth GOD, for the incouragement of his ser­uants, to rewarde their good workes with temporall blessings, as also hee requiteth their sinnes with temporall punishments. By this argument the Apostle stirreth vp the Corinthians, 2. Cor. 9.6. to make a libe­berall contribution to the Church which was in Ierusalem. He that soweth sparing­lie shall reape sparinglie, and he that soweth li­berallie shall reape liberally: for God is able to make you abound in all blessings, that you hauing sufficient may abounde to euerie good woorke: and so no doubt it is, for how­soeuer men of carnall mindes iudge it a losse and damage to doo the woorkes of loue and mercie, yet sure it is, that hee that aboundeth in them, doth heape vp [Page 79] for himselfe, for his children and for his friendes, treasures of blessings, which hee shall certainely meete with, when as hee himselfe little thinketh of any such thing: as wee reade Eccle. 11.1. Cast thy bread on the waters, and after manie daies thou shalt finde it: By this argument which God in mercie hath giuen vnto vs for the hel­ping of our weakenesse in this behalfe, wee are to bee encouraged to go on in a daily and liberall practise of Chri­stian dueties towardes our Bretheren, and not to spare for any coste: for wee do not loose it, but only lende it to the Lorde, who will assuredly pay vs our owne with aduantage, wee shall receiue a hundred folde in this life, and a farre better rewarde in the worlde to come. For GOD i [...] not vniust, that hee shoulde forgette the good workes, the painefull loue of those who minister vnto the Saintes: yea, although it bee but a cuppe of colde water giuen to a Prophet or any of Gods seruants, it shall not bee forgotten, but haue a re­warde.

This Motiue to good works God hath giuen vnto vs, not that we should rest in it, or that it shoulde haue the cheefe place [Page 80] in this consultation: for then Sathan may obiect, agaynst vs, as hee did agaynst Iob, Doth Iob serue God for nought? hast thou not compassed him in with thy blessings? And so to vs, thou doost not serue God, or performe these Christian duties in loue, either of him or of thy brethren, or for conscience, but in a greedie desire, and a carnall hope of aduauntage. And therefore it is better, if so bee that wee can contemne and passe by this argument, not mistrusting the truth of Gods promise in this behalfe, but pre­ferring simple obedience, the sincere loue of God, and the rewarde of eternall glory, before any rewarde that God can giue vn­to vs in this worlde. So that, to conclude this point, by these and such other motiues which the worde of God doth plentifully affoord vnto vs, wee are to stirre vp our selues, to the dayly performance of all Christian duties of loue, thankefulnesse, compassion and mercie: and to account this kinde of spirituall exercise, no lesse needfull to be dayly performed, then anie other.

Sect. 1.

HItherto wee haue declared how the soule of man being by God endued with the spirituall life of holines, and also with health & strēgth, whereby it is able to per­forme all the actions belonging vnto it, is to bee ordered and preserued in that e­state. The which thing, if as it ought to be desyred, and endeuoured by all Chri­stians: so it might bee brought to passe, then were this our labour brought to an ende, there beeing nothing else need­full to bee declared as touching the wel­fare and good estate of the soule But as for the welfare of the bodie, it is not sufficient that wee haue learned and do knowe the arte and meanes of preser­uing health: for that notwithstanding all our knowledge, cunning and care in this behalfe, infirmityes and diseases may happen, as wee knowe by dayly experi­ence that manie notable Phisicians haue fallen into daungerous and mortall sicke­nesses, [Page 82] and by them bee brought to vn­timely death: so, it is not sufficient for our spirituall welfare, that we knowe howe to diet and order our soules as long as they are in health and strength, it being also required, that wee knowe howe by a con­uenient and meete diet to recouer them out of sickenesse, and to heale all the ma­ladies happening vnto them. For why? No man as (we remaining in these earth­lie & corruptible bodyes) can promise vn­to himselfe continuall and certaine health, because both our knowledge, and also our care in practising is vnperfite. For if no man can attaine so exact knowledge of his bodie, which is sensible, but that there may be hidden in it corruption and secrete sicknesses, neuer perceaued till that they cannot be amended, as it commeth often to passe in impostumes, plurifies, and such other inward diseases, what maruaile if wee cannot attaine to so perfect know­ledge of the state of our soule (the nature whereof is farre more subtill, and therefore much more hard to be thorowly knowne) especially by him, who is fallen into some speciall sicknesse, wherein men are far lesse able to order themselues aright, then they are in health. And therefore as we haue in [Page 83] the former part of this treatise sh [...]wed how the health of the soule is to be continued, when it is present: so now we are to declare howe it is to bee procured where it is wan­ting, or recouered when it is lost. It is in­deed the part of a wise man, to bee carefull in keeping the health, both of his body, and of his soule, and not presuming of his cun­ning in recouering it to bee carelesse of it. No man is so foolish as to cast himself into the sea, although he thinke that hee may escape by swimming: to wound his bodie, because it may be healed: to take poisō, be­cause he can counterpoise it by the contra­rie: & therfore no man ought to make this vse of this Treatise, to let his soule fall in­to anie spiritual meladie, because he know­eth where to haue a remedie.

It is so much easier to keepe sicke­nesse out of the bodie and soule, then to get it out after that it hath gotten ente­rance, as it is more easie for a whole and strong man, then for a sicke and weake man, to withstande or resist his ad­uersarie: for possession is of great force▪ And therefore this restoratiue, or rather curatiue diet, which nowe wee take in hande, ought not to bee to anie man an occasion of sinne, and of negligent [Page 84] ordering of his soule, but to be accounted the last refuge, whither wee must flie, when as by the force of sinne, wee are driuen from the former dyet of preseruing health, But howe commeth it to passe, that the soule which is of a spirituall and so pure a nature shoulde bee subiect to infirmities, and diseases? Surely by the corruption of sinne in it, the which where it hath the whole place and rule (the contrarie ho­linesse beeing altogither wanting) as it is in carnall men, is the death of the soule, as holinesse is the life of it: where it is and worketh, yet kept vnder and ouerruled so that it cannot preuaile, it is an infirmitie: and lastly, when it hauing in this wrastling preuailed and gotten the vpper hand, doth raigne and rule, it is a sicknesse of the soule: so that sin in the carnal man is death, in the regenerat soule it is either an infirmitie, or a disease: fu [...]ther it cannot go, it beeing impossible that it shoulde wholly expell holinesse out of the soule of the regene­rate man, as it were heate out of the body, and so bring death. For as Abraham is brought in, speaking to the rich man. Luke 16.26. as betwixt heauen and hell, so betweene carnalitie and regeneration, there is such a gulfe set, that they who wold [Page 85] cannot without the miraculous worke of Gods spirit, passe from the state of sin to re­generation, nor from regeneration to the state of sin, by that or any other means. Yet as long as the soule is out of that resting place, which in that place is called Abra­hams bosom, or rather as long as it is but in the way towardes it, it dooth often looke backe to sinne, yea, returne and go backe againe, euen til it come to deaths doore, and the gates of hell: but there it stayeth, ha­uing no entrance graunted yea, in truth de­siring none. And that wee may returne to our accustomed similitude, the soule of man hath in it two contrarie qualities, sinne, and holinesse: of the which, as the one preuaileth against the other: so is the soule in weakenesse, or in strength, in sick­nesse, or in health, in death, or in life.

Sect. 2.

THe euils of the soule, which are to bee cured, are of two sortes, infir­mityes, and diseases. Spirituall in­firmitie, is the relique of sinne, subdued in a faythfull man, working agaynst grace, making him prone or re [...]die to fall into [Page 86] outward and actuall sinne, and backwarde in performing the contrarie spiritual duties. This description, which doth in some sort set downe the nature of the euill, is to bee particularly explaned. And first, in that we make it a relique of sin, we distinguish it frō humane infirmity, the which is the weaknes of mans nature, and of all the faculties both of bodie and soule, being compared with the nature of angels, and which maketh that hee cannot serue God in so great measure, that he is not so strong against the tempta­tion of sinne, not so farre from committing it, or so sure and constant in holinesse, but that he may decrease in it, yea, omit for a time some dutyes, (yet without sinne) as the Angels are. To this kinde wee are to referre, that ignoraunce, feare, and forget­fulnesse, and many other infirmities, which had place in the state of mans innocēcie, & which may be seene in the humane nature of Christ. Those naturall infirmities are not sinnes, for they were created in man by God, all whose workes are good: nei­ther are they the reliques of sinne, for they were before sinne, and in him who knew no sinne: yea, the Angels themselues be­ing compared with God, are more weake, haue mo and greater infirmites then man [Page 87] hath in respect of them. But these in­firmities whereof wee speake, are the reli­ques of sinne, and sinne it se [...]fe, not ly­ing idle, but working: otherwise the re­liques of sinne are in all men, and cannot possibly be remoued.

But wee speake of infirmities, which may bee remooued, and from the which manie Christians are free. For sinne may by the power of Gods Spirite bee so suppressed, that it haue not a day he and ordinarie worke in vs, as these infirmi­ties haue, in bringing foorth actuall sinnes: not outwardly, (which is sinne perfected) for then these infirmityes were greeuous diseases, but inwardly in the minde, wi [...]l and affections: all which the corruption of sinne dooth daylie worke, but it is seldome brought foorth into act, beeing put backe and kept downe by the power of Gods Spirit: yet sometymes it doth preuaile e­uen to actuall sinne. For as that Cittie which is continuallie beseeged and assaul­ted, can not but bee taken at length, at one tyme or other, as they who haue the care and defence of it committed vn­to them cannot but sometymes remitte of their diligence, and be ouertaken with sleepe, drinke, forgetfulnesse, fayre [Page 88] promises and pretenses, or by some such meanes: so where the corruption of sin is continually working in the heart, it cannot be but that it should at one place or other, vpon one occasion or temptation or other, burst forth into open sinne. For example, a Christian is endewed by God, with the gift of continencie, by vertue whereof hee leadeth a life free from all adulterie, forni­cation, and all such vncleannes. Yet he fee­leth inwardly in his min [...]e that burning whereof the Apostle speaketh. 1. Cor. 7.9. Here are both the gift of God suppressing sinne, and also the relique of incontinency, not liuing idle, but working vehementlie, and continually: not in life and action, but inwardly in the soule. Yet where this infir­mitie is, there somtime the outward sinne it selfe will happen. For although a Chri­stian do ordinarily keepe watch and ward ouer his soule, least that he do fall into sin, yet sometime hee will bee somewhat care­lesse, ouercome by the force and varietie of temptation, and so fall into the sinne of vncleannesse. An other example we haue in the sayde Epistle in the Chapter following. A pagan being conuerted by the word and spirit of God, renounceth his false gods, & serueth the true god, only in christ. [Page 89] Here is the grace of GOD preuayling a­gainst the corruption of sinne, and suppres­sing it. Yet there is a relique of this sin in his minde, whereby he thinketh that his Idols, his old gods are not altogether void of power and excellency, & ought to haue some kinde of worship giuen vnto them. This is the infirmity and the worke of it inwardly in his mind: yet he suppresseth it by the knowledge & grace which hee hath receiued from God, so that hee is not an o­pen Idolatour, but serueth the true God only: yet so as that he may easily be drawn by the examples and perswasions of others to giue some outward worship and honour to these false Gods. Many other instances might bee brought, but these may serue. Now that we see what a spirituall infirmi­ty is, wee are in the next place to see how it is to be healed and remoued. Wherein there is great care and diligence to be vsed: both for that God being a spirite, requi­reth the inward purity of the soule, as well as the outward purity of life, as also in re­gard of the great daunger of falling into great and open sinnes, wherein this weake Christian is: Who although for a time he walke vprightly in the waies of godlinesse, yet hee is like inough to stumble and fall, [Page 90] when he meeteth with a stumbling block, to wit, any great occasion and prouocati­on to sinne,

Sect. 3.

BVt whither are these infirmities cura­ble or no? Surely there is no question, but that the grace of Gods spirite is a­ble to mortifie all the corrupt lusts and in­clinations of our sinful nature, whatsoeuer they be. Yea it is like inogh, that God who hath begun the good work of grace in our hearts, will perfect and accomplish it: and that as he hath cut downe the body of sin, so hee will in his good time, pull the rootes out of the ground also. There are indeede some infirmities in the faithfull, which are incurable, some which are hardly and very seldom cured. In the first sort, we are to rec­ken the originall corruption of sin, which is an infirmity, yea corrupt, as being the re­lique of sin▪ and sin it selfe. This infirmity sticketh so fast in our very bones & marow that it is altogether impossible to be remo­ued, and therefore no man ought to hope for, or to go about the totall healing of it. For although it be not impossible for God to sanctifie vs fully and wholly, as the A­postle [Page 91] prayeth, 1. Th [...]ss. 5.23. yet it is contrary to his reuealed wil and word, who in great wisdome hath left this corruption in the faithful, to exercise them, while they remaine here on earth: yea as this infirmi­tie can not bee wholly taken away, so it can not bee wholly hindered from wor­king: for it sendeth forth some fruites e­uen in the most holy men, who sinne often.

But we doe not speake of this infirmi­ty in this place: for although the former part of this definition agree vnto it, yet the later doth not. It is indeede a spiritu­all infirmitie, yea the relique of sinne, yea working many wayes, and striuing a­gainst the grace of Gods spirite.

Yet it doth not make a faithfull man prone and ready to the committing of a­ctuall sinnes, or backeward in seruing of GOD: For notwithstanding it, many are far off from actuall sinnes, and for­ward in seruing GOD. But those spi­rituall infirmities, in the healing whereof we are to labour, doe worke sensibly and forcibly, yea they doe in some sort pre­uaile vsually inwardly in the faculties of the soule, and sometimes they preuayle in the outward act: originall corruption may [Page 92] be so restrayned that it cannot worke but secretely, and without force or apparaunt effect: but these doe after a sort part stakes with grace, raigning inwardly in the facul­ties of the soule, at least often, and as it were by course, howsoeuer they bee so subdued and repressed, that they seldome come to the perfection and act of sin. Yet of these infirmities whereof we speake, some are in a manner incurable, to wit: First, those which are grounded vppon some errone­ous opinion, the which as it is an infirmity in it selfe, so often it bringeth forth an e­uill custome in action, and as vsually it be­ing inueterat is incorrigible, so is the effect which commeth of it. For example, many thinke that they may lawfully giue them­selues to the daily and continuall vse of all worldly pleasures, being not in nature vn­lawfull, howsoeuer for vse they are incon­uenient, and a hinderance to their saluati­on: this is their opinion, and this is their practise, thus they liue, and thus they do.

The like we are to thinke of all those infirmities which haue their beginning and foundation in an vnchangeable constituti­on of the body, howsoeuer this vnchange­able disposition of the body, came, whither by natu [...]e, or by some other accidentall [Page 93] meanes: For example, many are by the distemperature of their bodies vncessantly and vehemently prouoked, and euen pric­ked on to carnall lust, to drunkennesse, to slouthfulnesse, to anger, impatiency, and to other sinnes. Hereof it commeth, that the soule following the disposition & tem­perature of the body, is also thus affected. For the sense of pleasure of sinne in the bo­dy, maketh the minde to thinke of it, the will to choose, the affections to embrace and hunt after it. The which motions of the soule, although they bee continually withstood by the grace of Gods spi [...]ite, striuing not only to keepe them from bur­sting into actuall sinnes, but also wholly to dispossesse them, yet they haue too sure footing to be cleane taken away But how hard of healing soeuer they be, we must en­deuor by all meanes to free our selues from them: both for that we are, as long as they remaine in vs, in continuall daunger of fal­ling into open, greeuous, and presumptu­ous sinnes, as hath beene sayd, that that ci­ty which is continually both besieged, and also assaulted, is in continuall daunger, as also because they are a continuall trouble and griefe vnto vs, yea an hinderance to the perfourmance of all duties, belonging [Page 94] eyther to God, to our bretheren, or to our selues, and our owne callings: In the which respecte, the Apostle 1. Cor. 12.7. calleth one of these spirituall infirmities a pricke in the flesh, and the messenger of Sathan, continually buffetting him, that is, greatly troubling and greeuing him. The meanes by the which they are to be remo­ued are these.

First and chiefely, prayer vnto God, from whom onely commeth euery good and perfect gift, yea feruent, earnest, im­portunate, and vncessant prayer, as the sayd Apostle saith, that he desired GOD thrise, that is, earnestly and often, that hee would take that infirmity and temptation from him. Where it is added, that GOD made him this aunswere, My grace is suf­ficient fo [...] thee: My power is made perfect in weakenesse. Whereby it may seeme, that his importunity in prayer, was eyther re­proued, which is not to be thought, or els forbidden, which may bee admitted, (al­though it be liker, that he was not forbid­den to pray, but onely comforted and strengthened in temptation) wee are not therefore to be wearie of praier, or to giue ouer, as despayring of victory against it, but rather to call for grace at the handes of [Page 95] God, yea euen to the last gaspe to conti­nue in earnest prayer. The second meanes is to remoue the causes of it, whither it be in the body, or in some euill custome, and company, or an erroneous opinion. The third is to auoide all occasions, which may prouoke vs to that sin, or put vs in minde of it. The last, is not to suffer it to haue a­ny settled place in our mindes or affe­ctions, as it were comming to composition with it, and giuing ha [...]fe vnto it. For if it beare rule in the sou [...]e, it will certainely breake forth often in outward actions: but rather to put it farre out of our minds, and not giue vnto it any resting place.

Sect. 4.

THus much of the infirmities of the soule, the diseases follow: a spirituall disease is the raigning of sin, or ordi­nary and h [...]bituall preu [...]iling of sin against grace. This definition is to bee particularly declared thus. It hath bene often sayd, that in the soule of man there are two contrary qualities, sin and holines: these two are of contrary natures, continually warring the one against the other. The field wherein this battell is fought, is the will of man, [Page 96] the which is haled nowe to this, now to that side, at length the one getteth it, and withall the victory. For in this battell the outward action (which proceedeth wholly from the will, for that a man willeth, that he doth) is the victory: which if it be sin­full, then sinne hath preuailed: if sin take the repulse, and cannot be brought forth, then grace hath preuayled and gotten the victory, there is the infirmity of the soule: but if sinne preuaile, there is a greeuous di­sease of the soule. Yet not any preuayling of sinne, but the ordinary preuayling of it maketh a spirituall sickenesse. For it hath bene sayd, that euen in spirituall infirmi­ties, sinne is sometimes brought forth, but not vsually or ordinarely: As Noahs drun­kennesse, Lots incest, Dauids murther and adultery were not ordinary, but happened perhaps but once in all the time of their liues, and therefore these sinnes argued not any diseases, but infirmities in their soules. Thus we see what spirituall disease is: the kindes of it are two, totall and particular, the one stretcheth it selfe ouer the whole soule of man, making a sensible decrease in all the partes of his holinesse, the other resteth in some part, as it commeth to passe in bodily diseases, whereof some goe ouer [Page 97] the whole body, as feuers, consumptions, leprosies: and many other are but in one part, as the plurisie in the side, the goute in the feete, and such like. Of the former kind, there especially are three: Wherof the first may be called security or impenitency. The second worldlines. The third distrust. For the first, although totall impenitency cannot bee in a man regenerate (for where faith & repentance are once truly wrought by God spirite, there they abide for euer) yet whensoeuer he continueth in commit­ting grosse sins, contrary to his own know­ledge and conscience, as the faithfull som­times doe, then he is impenitent in respect of those sins. Indeed vsually when hee first beginneth to commit sin, hee doth straight way by repētance recouer his former state, flying to God in humble praier for pardon of it, and for grace, wherby to resist it. This he obtaineth at the hands of God, who, as the father of the prodigall young man, in the Gospell, is more ready to giue pardon and grace, then he is to aske it, and there­fore he meeteth, & in a manner preuenteth him with it. Yet sometimes afterward it cō ­meth to passe, that he falleth into the same s [...]n, and remembring how lately he was by the grace of God recouered out of it, is [Page 98] backeward and vnwilling to goe to God for helpe as before, either being ashamed to aske that againe, which hee so lately ob­tayned, and so carelesly lost, or perhaps despayring of attaining it, although hee should aske it: Or lastly, being so inueigled and besotted with the pleasure of the sin, that he resolueth with him self to continue in it: and so thinketh (and that truely) that it is in vaine, or rather impossible for him to repent of that sinne, wherein hee is re­solued to continue. Whereuppon he go­eth on from day to day, from year to yeare in his sinne, neuer calling him selfe to ac­count for it, and scarse once thinking of leauing it, till at length hee become so be­nummed and hard-hearted in it, that hee can not repent of it, thogh he would, hee can not powre foorth teares of sorrow and griefe, as he did at the first.

Thus he affected in his conscience, in respect of his sinne, doth in a manner giue ouer all holy and spirituall exercises, as the hearing, meditating, reading and conferring of the word of God, publick & priuat prai­er, and all other meanes seruing for edific [...] ­tion. Vsing them not in conscience, but in hypocrisie, & in outward shew, being cold, yea heauy, lumpish, and dead in all such a­ctions. [Page 99] If it so fall forth, that his conscience be stirred vp by the ministery of the word, by some iudgement, or any other meanes, so that hee purposeth and desireth to re­pent, and to leaue his sinne, yet he findeth him selfe so vntoward to this worke, and so hard hearted, vnable to call vpon God in hope of being heard, that hee giueth it ouer at the first, and so is further of then he was. This is a kinde of impenitency, the which that it is a disease spreading it self o­uer the whole soule of man wee can not doubt: it may well bee compared to that sickenesse, wherein men lie for dead for many houres together, so that it can hard­ly be perceiued that they draw breath. It commeth of the committing of and yeel­ding to great and haynous sinnes, such whereof a mans conscience telleth him, that they cannot possibly stand with the feare and seruice of GOD, but that of necessity the one must bee left off and laid aside.

The cure of it consisteth in the practise of the whole doctrine of repentance, for in it a man is brought almost to that estate, wherein hee was before regeneration, so that now as it is, Hebrues. 6.1. Hee must lay againe the foundation of repentance [Page 100] from dead works. He must enter into a se­rious consideration of that fearefull estate wherein he is: wherof it will certainly fol­low, that he wil neuer please himselfe in it, or be content till hee finde some remedy. The which is to be sought at the handes of God by earnest prayer, by auoyding all occasions of those sinnes, which haue thus preuayled ouer him, and by forcing him­selfe although most vntoward, to the daily vse of all holy & spiritual exercises, where­by the graces of Gods spirite may be kind­led & stirred vp in him. An example both of this impenitency, and also of this renued repentance, wee haue in the Prophet Da­uid, who by committing two haynous sins adultery and murther, fell into this estate, and therein continued for some time, and by the grace of God was recouered out of it, as we read Ps. 51.10. Creat in me a cleane heart o God, and renue a right spirit within me: cast me not from thy presence, and take not thy holy spirit from me. Restore me to the ioy of thy saluation, and stablish me with thy spirite.

Sect. 5.

THe secōd generall disease of the soule is worldlinesse, which is an immoderat [Page 101] desire of getting, hauing and enioying worldly pleasures: it is in the Scripture cal­led couetousnes, and sayd to be the root of all euill, that is, that which worketh in men decrease of all the partes of holinesse, and so all manner of sinne. For it stealeth away the heart of man from God, making him set all his care, study, and to bend the whole course of his life, on earthly plea­sures. 1. Timo. 6.10. They that will bee rich, fall into temptations and snares, into ma­ny foolish and noysome lustes, which drown men [...]n perdition. For the desire of money, is the roote of all euill, which while some haue lusted after, they haue erred from the faith, and pier­ced themselues through with many sorrowes, as 2. Tim. 4.10. he complaineth of Demas that he had forsakē him, and embraced the pre­sent world. This is the common disease of this age, wherin those who feare and serue God, are almost generally far more addi­cted to the world, then is meete, diuiding themselues in a manner betwixt God and Mammon, being far more greedy in desi­ring, carefull in seeking, wretched in kee­ping, and light in vsing earthly, pleasures, then in reason they should be, who know them to be vaine, and momentany, & who do certainely hope and looke for eternall [Page 102] glory and pleasure in heauen. By the which means they become faint and weake, in re­gard of spirituall strength: For first, the care and time, which should bee bestowed in preseruing and encreasing it, is bestowed in getting worldly pleasures: Secondly, the minde is besotted, and euen ouerwhel­med by the continuall and immoderat vse of them. Thirdly, it maketh them lay aside the performance of christian duties of loue, belonging both to God, & to their brethe­ren, by the diligent vse wherof, as the soule is strengthned in godlines, so it is w [...]kned by the neglect of thē. And lastly, the gree­dy desire of worldly things maketh mē vse many vnlawfull meanes for the obtayning of them, and not to be so careful in keeping a good conscience, as they should be.

This disease of the soule is not so gr [...]e­uous and dangerous, as is the former, to wit, impenitency, wherein the practise and ex­ercises of godlines, are neglected: for this worldly christian serueth God and perfor­meth all good duties although seldome, coldly, and negligently, yet in truth and sincerity of heart. Yet it is more seld [...]me cured then the other, for that it is not so e­uident and sensible, and therfore not much considered & regarded. Yea it hath a great [Page 103] shew and appearance of perfect health and strength, in that there is no christian dutie wholly wanting, no grosse sin committed, but onely such as haue a shew of Christian liberty, which maketh it lawful for the faith full to seeke and enioy riches, and all other worldly pleasures. Whereof it cōmeth that men flatter themselues in this state, and rest contented with it, whereas no mans consci­ence can be so continually dead and blind, but that it will sometimes checke him in re­gard of the other, and euen driue him per­force to seeke some remedy for it. The cure of it consisteth in this, that we doe daily and diligently consider, the vanity and basenes of all worldly pleasures: that in compari­son of spirituall things, they are as dung in respect of the most pure and fine gold: that nothing is more vnseemely, then that th [...] soule of man, which GOD by his spirite hath sanctified and lift vp to Heauen, there to enioy his presence, which is perfect hap­pinesse, should so much debase it selfe as to lie wallowing in the puddle of earthly plea­sures, or haue any sound ioy in the vse of them, which ought rather to be loathsome and irkesome vnto him.

By these and such other meditations, the grace of Gods spirit which now is clogd & [Page 104] pressed downe with worldly cares, is to be stirred vp: the minde and affections to bee lift vp from earth to heauen, and we inu­red to a contempt of the world, & a chear­full and liberall practise of all christian du­ties, especially in giuing to our bretheren, (or rather in lending to the Lord, for so it is indeed) part of those temporall blessings which we haue receiued: leauing all sensual Epicurisme & wretched niggardnes to the children of this world, whose God are their bellies, who haue their portion in this life, and eternall perdition in the life to come.

Sect. 6.

THe third and last generall disease of the soule, is distrust, which is a doubt­ing of the truth of Gods word & pro­mises made, as touching the saluation and happinesse of the faithfull. This although in truth it bee a particular disease of the minde, yet in that force and effect it stretcheth it selfe ouer the whole soule of man, working a decrease of holinesse in all the faculties of it, it is to be accounted and may fitly be called a generall disease: it ari­seth of a supposed impossibility o [...] Gods word, being foūd cōtrary to our own expe­rience [Page 105] & to mans reason. Thus the propet Dauid cōsidering the mise [...]able estate of the godly, togither with the prosperitie of the wicked, was tēpted to thinke and say that it was in vaine to serue god. And thus many other godly men feeling and seeing in the beginning of their conuersion, y^t God wor­keth strange & wonderfull things in them, and for them, promise to themselues the like strange experiments of Gods power and loue towards them, the which when as they do no not come to passe according to their expectatiō, al going on in an ordinary course, & happening to one as to another, they fall into this doubting and distrust of Gods presence, prouidence, power, and loue towards them, and so wax dayly more and more slacke and backewarde in all the wayes of godlinesse, and in seruing God.

But this temptation is to be resisted, by considering that God for the triall of the faithfull, and the hardning of the wicked, worketh not openly and sensibly, but se­cretly, till the time come, wherein al things shall be reuealed: especially this euill shew­eth it selfe in the time of aduersitie, when as the loue of God is ouershadowed with crosses, in the which wee see not the loue, [Page 106] but rather the anger of God afflicting vs for our sinnes and tryall. But as touching them, we are to knowe, that God dooth in the [...] shewe his loue more then in prospe­ritie, and therefore wee ought by them to bee the more perswaded of his loue, and the truth of his worde. Yea, some­tymes this distrust becommeth despayre, wherein the faythfull man is driuen beside his faith and hope, yea, beside himselfe, and in a maner out of his witte, supposing his sinne to exceede the mercie of God, and [...]o bee altogither vnpardonable. He cannot be comforted by remembring his former state of faith and grace wherein sometime he stoode, but is by that meanes confirmed in despaire, as thinking his sinne to bee in that respect the more grieuous and vnpar­donable, it beeing committed agaynst so great a measure of grace. And so he apply­ing to himselfe that which is written (Heb. 6.6. It is impossible that they who were once en­lightned, and tasted of the heauenly gift, if they fall away, should be renued againe by re­pentance, seeing they crucifie to themselues the sonne of God, and make a mocke of him) lan­guisheth in horrour of conscience, and a fearefull sense and expectation of the wrath of God. This is the most fearefull [Page 107] sicknesse which can happen to a faythfull man, yea it is the state of the wicked spirit [...] in hell▪ who continually liue, or rather die, in a desperate sense of the endlesse wrath of God. The remedie is to be looked for at the hands of God, who onely is able to ap­pease these stormes, and in stead thereof, to giue a quiet calme: yet the meanes must be vsed by our selues, to wit, the considera­tion of the examples of manie godly men, to whom God hath remitted as many, and as great sinnes as ours are, yea hauing bee [...] committed after a greater measure of grace receaued. For the which purpose, we must also remember, that there is no proportion betwixt then mercie of God, which is infi­nite: and our sinnes, which are as nothing in respect of the sinnes of the whole world: al which, the mercie of God in Iesus Christ is able to do away: that the place of Scrip­ture before mentioned, & such other are to be vnderstood, of the malicious & despite­full oppugning of the Gospel once embra­ced. And lastly, that where sinne, there the mercie of God aboundeth, and his glorie is set forth.

Sect. 7.

BEside these generall disease [...], which make a man decrease in all the partes of godlinesse, there happen to the soule ma­ny particular diseases, which contain them­semselues within one part or facultie of it, the rest remaining whole and sound. These are as many as are the parts of r [...]nued ho­linesse, or the graces of Gods sanctifying spirit, the want of any one whereof, maketh a spirituall disease: for where any grace is wanting, there the contrarie corruption of sin doth preuaile and raigne. If it be asked whether that one truly regenerate can be wholy destitute of any grace, & if hee may, what difference there is betwixt him and a carnall man? we answere, that regeneration is the roote, and the possibilitie, but not the act of all graces: as a liuing bodie, although naturally it bee thee subiect of sense, yet some one part of it may be benummed and senslesse: so the soule of one regenerate, hath in it at least the beginnings and seedes of all graces, howsoeuer some of them at some tymes doo not woorke or appeare: whereas a carnall man is altogither desti­tute, yea, vncapable of them. Among these [Page 109] particular diseases, the first place is giuen to the diseases of the mind, the which are three in number, conceate, errour, and ignoranc [...] of Gods particular prouidence. Conceate, is a fonde opinion which a man hath of his own excellency in respect of others, estee­ming himselfe more iust, wise, and holy, then any other, and therefore more highly in Gods fauour, and more worthie to bee honoured among men. This proceedeth from that selfe loue, which is naturally in euery man, (yea, in euery liuing thing) by the which he is mooued to desire, and to endeuour the aduancing of himselfe, and the bettering of his owne estate: for the which purpose hee hath his minde conti­nually set and fixed on those thinges, wherein his excellencie doth consist: and so fitting his opinion to his desire and affecti­on, thinketh them to bee mo and greater, and himselfe more excellent in respect of them, then he is in deed. Thus are not one­ly carnall men in regarde of outward bles­sings and naturall gifts, but euen the godly often puffed vp in pride, in regard of spiri­tuall graces, seeing themselues to be aduan­ced to so high a dignitie, as far passing the common condition of men, as the heauen is higher then the earth, as wisdom is better [Page 110] then folly, light then darkenesse, holinesse then sinfulnesse, and happinesse then eter­nall miserie. Yea, as they haue a more cer­taine knowledge of their owne gifts and graces, which they feele wrought, and wor­king in their heartes and liues, then of o­ther men, which they but coniecture: and of other mens wants, infirmities, sinnes and faults, then of their owne, wherof they cannot abide to thinke or heare: so they thinke farre better of themselues, then of others. This corruption dooth manie wayes shewe forth it selfe, as namely, in insolent talke and behauior, in obstinate maintaining of erroneous opinions, and vnlawfull or vnmeete practises, and espe­cially in contempt of our brethren, their companie, giftes, opinions, in t [...]o spa­ring acknowledging of their vertues and graces. But it is carefully to bee resisted and auoyded, as beeing displeasing, yea, odious to GOD, who resisteth the proude, and giueth grace to the humble, and in whose eyes, nothing is more ac­ceptable then a meeke and lowlie spirite: as also hurtfull to our selues, in that it ma­keth vs obstinate and incorrigible in errors and sinnes, and depriueth vs of that good and comfort, which might bee reaped by [Page 111] the giftes and companie of our brethren, whereof wee may reape great profite and comfort.

The remedie of this disease, is the con­sideration, not of our gifts and graces, but of our wayes & sinnes, the which no doubt will pull downe these peacockes feathers, and make vs base, yea, vile in our owne eies. By this reason the Apostle exhorteth the Romans. Rom. 12.3. not to be drunke and besotted with any great conceate of them­selues, but rather to thinke soberly and mo­destly of themselues, for that God hath gi­uen his graces, not all to any one, least hee should haue matter of pride, but some to e­uerie one, that none should bee subiect to the contempt of others. Wherein the great wisedome and godnesse of God, is to be considered, praised, and admired, who doth so temper his graces bestowed on the faithfull, with their owne wants and sinnes, that neither the one is able to lift vppe the minde too high in vaine conceates, nor the other to presse it downe too lowe with disgrace, but supplyeth the greatest wantes with other most excellent and rare giftes, and qualifyeth the abundance of grace, with some great want or grieuous sinne, as wee are taught by the examples [Page 112] of Lot, Noah, Dauid, and Salomon, that the most haynous and horrible sinnes haue beene found in the holiest men, and ex­treeme folly in the mirror of wisdome.

Sect. 8.

THe second disease of the minde is er­rour, the which vsually commeth of conceate, and dooth accompanie it. Where we do not meane any light errours in matters of small importance, for no man either is, or can bee free from these, as long as he is in this world: but such as are neare about the foundation and substance of Christian Religion, & which may seeme to endaunger a mans saluation, as about Christ his incarnation, passiō, natures, about the manner or matter of our iustification, the Church or Sacraments, or any other waightie poynt. Yet not any such errour maketh a spirituall disease, but onely when as it hapneth in a time of light and know­ledge, wherein the contrarie truth is both plainly reuealed by God, and also general­ly, or at least commonly acknowledged by the Church. Otherwise, if it be a time of ig­norance, and darknesse, wherein that truth is reuealed, the most grieuous errour that [Page 113] is, doth not argue the distemperature of the soule, or make a spirituall disease: as we know, no man accounteth him either blind or ill sighted, who cannot see and discerne things in the night, or in the darke dunge­on: or him to bee of an euill constitution of body, who is infected with a common sicknesse or plague. But it commeth often to passe, that the faithfull are ignoraunt, when they might see the truth, it being by others seene and acknowledged. In this case great errors argue an euill constitution of the mind & an vnsound iudgement: yea they make our regeneration to be doubted of, and cald into question: For this is a pro­perty of a mind sanctified and enlightned by Gods spirit, if not to search and find out the truth, when it is vnknowen, yet to ac­knowledge and receiue it, when it is offe­red. But notwithstanding all this, it cannot be denied, (for the experience of all ages doth witnesse it) that men truely regene­rat, may both liue and die in great and most dangerous errours, yea when as the truth is both expounded to them by others, and also sought for by their owne labour and continuall study. The remedie of this di­sease consisteth in these things. First, that wee suspect our selues in those opinions [Page 114] wherein wee disagree from those who are godly and learned: knowing that they haue the spirite of God to leade and guide them into all truth as well as wee. Secondly, in knowing that God doth often suffer them to fall into gre [...]u [...]us errours, to whom he doth shew great fauour, not onely in their regeneration, but also in immediate and extraordinary reuelations. So wee read Deut. 13. If there arise among you a Pro­phet, a dreamer of dreames (and giue thee a signe or wonder, and it come to passe) saying, let vs serue strange Gods, you shal not hearken to the words of that Prophet, for the Lord your GOD proueth you whither you loue the Lord with all your hart: this point is to be noted, for that how­soeuer few or none of the faithfull in these dayes, haue occasion giuen vnto them of conceite and obstinacy in errour, by extra­ordinary reuelation (the which is not now in vse) y [...]t because the Church of Rome maintaineth all her errours by this means, whereas if it were granted, that many of her children had this gift, yet it would not thereof follow, that whatsoeuer they held or thought is true and agreeable to Gods word.

The third & last of those diseases which [Page 115] are most vsual in the mind, & which we wil here mention, is the ignorance of the parti­cular prouidence of God, & of his rewar­ding euery one, euen in this life according to his works: for many Christians although they be perswaded, that God will in his v­niuersal iudgement reward both the godly with eternall g [...]ory, and the wicked with shame and misery, yet they are not perswa­ded, that he executeth iustice and mercy in this life, especially in regard of matters of lesse moment, either good or euill. This ig­norance is a petty Atheisme, many wayes hurtfull to the soule, and therefore by all meanes to be auoided: it taketh from them the feare of Gods iudgemēts, which should be a bridle to restraine them from sin, yea the hope of reward for good works, by the which they should bee pulled forward to the chearfull performance of them. Wher­as the word of God techeth (as experience also will without doubt testifie to him that will obserue the doings of God) that hee noteth as it were in a day booke, euen their least actions both good and euill, yea the most secret motions of their mindes, and suffereth none of them to go vnrecompen­ced, yea he recompenceth euery worke in the owne kinde, inflicting a punishment [Page 116] like vnto the sinne, and giuing a blessing to the good work, that it may be knowen, that the one doth belong, and is to bee re­ferred to the other.

The diseases happening vnto the con­science are many, but of them all, the most vsuall is the false testimony of it, excusing where it should accuse. For seeing that it doth manifestly appeare, that in the liues of many Christians, there are many things vnlawfull and contrary to Gods word, wee must of necessity graunt, that either they sinne wittingly against the testimony of the conscience, or which is more agreeable to charity, & therfore rather to be thoght, that their consciences are false witnesses, affirming euill to be good, and good to be euill. Hereof it commeth, that many chri­stians thinke it lawfull for them to dissem­ble, lie, and glose, in their dealings and af­faires with their bretheren, when as their profit & aduātage do so require: that they may giue the time appointed, or at the least due to holy exercises, and to the ser­uice of God, to eating, drinking, sleepe, pastime, company, trafficke, and to any worldly pleasure or profite: that they need not practise any duties of loue, pitty, or thankfulnesse to their bretheren, but in all [Page 117] things regard, and doe that onely which standeth with their owne profite. And last­ly, when as they doe those things which they know and thinke to be vnlawfull, yet this lying witnesse beareth them in hand, that God will winke at these scapes, and in a manner allow them to doe so: and so they draw God into the society of their sinne, making him as it were the receauer of their theft, and thinking of him that hee is like vnto themselues.

This disease is diligently to be searched out, by examining our consciences and liues by the rule of the word, and lawe of God, which will not lie: And in those ca­ses, whereof we cannot attaine to any cer­taine knowledge of the truth, to abstaine from action, till GOD giue vnto vs some ground whereon to leane: thinking it far better to abstaine from many things, yea although it be to our trouble and losse, then to doe any thing in a doubtfull & wa­uering minde: much lesse then, to sin pre­sumptuously against God, by doing that which we know to be vnlawfull. We must in this case learne to remoue all those props whereon this false witnes doth rely it selfe, as namely: First the priuiledge of Christian liberty, vnder pretence wherof, many take [Page 116] [...] [Page 117] [...] [Page 118] vnto them selues greater scope then is meete, & make vaga [...]ies beyond the limits of the law of God. But we know, or els we are to learne, that the Gospell doth not abrogate any iot or title of the lawe: that Christ hath freed vs from the curse, but not from the obedience of it. Yea that our liberty in things indifferent and lawfull, is to be restrayned, and kept within the com­passe of conueniency, and the spirituall edi­fication of our selues and our bretheren in godlinesse, the which if we doe neglect, we transgresse the lawe, euen in doing that which otherwise is permitted by the law.

The second proppe, whereon this lying witnesse leaneth, are the examples of ver­tuous and godly men, endued with a great measure of knowledge, and of all spirituall graces, and therefore worthy to bee made patterns for others to behold and imitate, who haue practised, defended, allowed, or tolerated that which we alledge against the receyued opinion and practise of the god­ly to be lawfull. But neither will this serue the turne, for no mans life is a law: the best men doe sometimes goe astray, yet they must then goe alone, and not lead others out of the way.

Thirdly, this false excuser will bring in [Page 119] way of defence, the manifold commodities which will ensue hereof: the necessary v­ses redounding to our selues, and to our bretheren, to our soules and to our bodies, and by these plausible pretences, labour to iustifie that, which is not warrantable by the word of God: but we are straight way to stoppe his mouth, with that true and knowen saying, that we must not doe euill that good may come of it.

By these infirmities and diseases of the soule, we may gather the rest, and learne to auoide and heale them, to our vnspeakea­ble comfort and eternall saluation.